so exhorteth the superiour Pastors and Bishops to looke to their Clergie as the Rhemists would haue it for S. Peter speaketh of the whole flocke and congregation which cannot bee vnderstood properly of many Ministers dispersed into seuerall places 2 Neither shall wee finde this word Clerus the Clergie properly applied to the Ministers throughout the newe testament let our aduersaries brag neuer so much of scripture as they doe Galat. 6.6 S. Paul vseth these names of difference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the teacher and he that is taught and 1. Corinth 14.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the speaker and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the priuate or vnlettered man So that all their names are giuen in respect of their outward ministerie and calling not in regard of any difference before God For before the Lord as there is neither Graecian nor Iewe bond nor free male nor female so neither is there Clerke or lay man 3 Augustine thus writeth concerning this name Cleros qui sunt in ecclesiastici ministerij gradibus ordinati sic dictos puto quia Matthias sorte electus est in Psal. 67. Clerkes which serue in the Ministerie I thinke were so called because Matthias was chosen by lot See then they are not called Clerkes because they are the Lords lot but because they are allotted and chosen out of the people for that seruice as the Leuites are called the peoples gift Numbers 18.6 and the Priests office an office of seruice not of more merite or holinesse or an office of Lordly preeminence but of ministerie and seruice Augustine therefore hath a notable saying Non nos digni qui pro vobis oremus vos indigni qui pro nobis oretis Psal. 68. We are not onely worthie to pray for you and you vnworthie to pray for vs Auditoribus suis quibus verbum praedicauit se commendauit Apostolus ibid. The Apostle commendeth himselfe to their deuout praiers to whom he preached By this their error is confuted that thinke the prayer of a Priest to be the rather heard for the merite and dignitie of his calling howsoeuer els he be affected in his prayer So the Rhemists say that a prayer not vnderstood profiteth by the vertue of the worke wrought and the office of the Priesthood Annot. 1. Corinth 14. sect 10. THE SECOND QVESTION CONCERNING the election and institution of Bishops and Pastors THis question hath two parts First of the election generally of Pastors and Ministers Secondly of the election of the Bishop of Rome THE FIRST PART CONCERNING THE ELEction generally of all Bishops and Pastors The Papists error 67 THey say that the election of Bishops neither belongeth to the Clergie nor the people but wholly appertayneth to the Bishop of Rome as for the people they haue they say nothing at all to doe in the election of their pastors or ordayning of them that neither their suffragium consilium or consensus suffrage counsell or consent is to be required Bellarm. de clericis lib. 1. cap. 7. 8. 1 That the people are to be vtterly excluded thus they would proue it Aaron was onely elected of Moses without consent of the people so were the Apostles by our Sauiour Ergo the peoples consent is not required Bellarm. Ans. Who seeth not that there is great difference betweene ordinary and extraordinary callings such as the calling of the Apostles was and Aarons at the first though the office of the high Priest afterward became ordinarie Also it followeth not the Apostles were chosen without consent of the people when there were yet no faithfull and Christian congregations and because they were pastors of the whole world Ergo as well the peoples consent may be wanting in the election of ordinarie Bishops and Pastors which haue their peculiar proper charges and there being now many faithfull and well instructed congregations It is one thing to appoynt Pastors for the Church not yet planted an other thing to constitute them in a Church alreadie reformed and instructed for we reade of nations that haue been conuerted to the faith by those that had no calling of the Church as a great nation of the Indians was by Aedesius and Frumentinus Ruffin lib. 1.9 and the Iberians by a captiue woman Ruffin 1.10 2 The people cannot iudge who are fit to be pastors and their elections are tumultuous as we may reade how in the election of Damasus there were 137. persons slaine and therefore it is not meete nor conuenient that the matter should be committed to the people either to elect or ordayne but whatsoeuer they did in times past it was either by sufferance or negligence of the Bishops Bellarmin cap. 7. Ans. First meere popular elections were neuer allowed in any well ordered Church neither was the allowāce of their pastors wholly referred to the people neither did they beare the chiefe stroke but the election was moderated by the wisedome and grauitie of the Clergie Fulk Tit. 1. sect 2. Secondly the question is not betweene vs concerning the ordayning of pastors for that belonged only to the Eldership and was done by laying on of their hands 1. Timoth. 4.14 but concerning the electing and choosing of them Thirdly neither doe we dispute whether it be conuenient and necessarie at al times but whether it be lawfull for neither doe we affirme that it is of the essence and substance of the calling of ministers to be chosen by the voyces of the people as though they were no ministers but vsurpers and intruders that are not so called but whether it hath been at any time may yet be lawfull to require the consent of the people Fourthly it is false that the people had this right by vsurpation or els sufferance of the Pastors for Cyprian sayth it did De diuina authoritate descendere lib. 1. Epistol 4. That this custome was grounded vpon diuine authoritie yea it was established by the lawes of Kings as there was a lawe made by Lodouicus Pius King of France that Bishops should bee ordayned by the free election of the Clergie and the people ex Ansigis lib. 1. cap. 20. 3 Therefore say they elections of Bishops ought to bee at the Popes assignement for vnto Peter was committed the care of the vniuersall Church when he bad Peter feede his sheepe Hereupon they are bold to affirme that we haue neither true Bishops nor Ministers because they are not lawfully sent that is as they interprete it from the See Apostolike Bellarm. lib. 1. cap. 3.8 Rhemist Rom. 10. sect 5. Answere First the charge giuen to Peter beareth no such sense that because Christ bad him feede his sheepe therefore he and his successors should onely haue authoritie to consecrate Ministers for if Peter had it by this grant other Elders and Pastors had it in like sort to whom it as well appertayned to feede the flocke of Christ 1. Peter 5.2 And agayne not Peter onely but the rest also of the Apostles did ordayne and consecrate Pastors
shepheard Bellarm And the Apostle willeth all men to obey their Bishops and ouerseers Heb. 13.17 and to submit themselues vnto them from which rule neither Kings nor Emperours are exēpted Prelates must be obeyed Ergo not obey Rhemist ibid. Ans. First the obedience here required we acknowledge that it ought to be yeelded by Kings Emperours to those that haue the ouersight of their soules for the Prince is bound to receiue and beleeue all true doctrine which is taught by the Pastors and Bishops of the Church agreeable to the word of God vnder paine of damnation and the Pastors are bound vnder the like paine to obey the Princes lawes made according to the word of God Secondly wherefore the spirituall obedience of the ciuill Magistrate to the word of God taught by the Pastors of the Church is no exemption of them from their ciuill obedience for euery soule is subiect to the higher powers Rom. 13.1 Fulk annot 13. Heb. sect 9 The Protestants THat Ecclesiasticall persons are subiect to temporall gouernours and are to be iudged by their lawes the scriptures speake plainly 1 Rom. 13.1 Let euery soule be subiect to the higher powers Ergo Bishops yea the Pope himselfe if he haue a soule The like sayth S. Peter 1.2.13 Submit your selues to all manner ordinance Salomon remoued Abiathar from the Priesthood and put in Sadock Paul appealed and submitted himselfe to Caesar. Againe if Priests offend and commit any grieuous sinne as of murther theft who shall punish them The ciuill Magistrate onely beareth the sword They must either grant that priests are no euill doers which were to too grosse or if they be that they are vnder the ciuill Magistrates power for he is the Minister of God to take vengeance vpon euery euill doer Rom. 13.4 In Augustines time the controuersies betweene the Catholike and Donatist Bishops were committed to the iudgement of the Emperour Ait quidam saith he Non debuit Episcopus proconsulari iudicio purgari Quasi verò ipse sibi hoc comparauerit ac non Imperator ita quaeri iusserat ad cuius curam de qua rationem deo red liturus est res illa maximè pertinebat But saith one a Bishop ought not to haue been purged before the Proconsul or ciuill Magistrate As though sayth Augustine the Proconsul did of himselfe intermeddle in this matter and was not commanded rather of the Emperour so to doe vnto whose charge that matter principally appertained and whereof he shall make account vnto God Ergo by his sentence the cause of the Bishop principally was to be iudged by the Emperour THE SECOND PART WHETHER THE PRINCE haue power ouer Ecclesiasticall goods The Papists THe goods of the Clergie both secular and Ecclesiasticall are and ought to error 99 be exempted from paying tribute to Princes yet they haue not this libertie say they by the Lawe of God but by the grant of Princes themselues Rhemist annot Rom. 13. sect 5. Bellarm. de Clericis cap. 28. Genes 47.22 27. The lands of the Priests were exempted from paying tribute Ergo it seemeth that this custome is grounded vpon the law of nature Bellarm. Ans. First the Hebrew word signifieth rather Presidents such as were the Kings officers not Priests as Tremellius sheweth who were maintained by the Kings prouision being officers of his houshold for Genes 41.45 Ioseph is sayd to marrie the daughter of Potyphar prince not priest of On. The same word Cohen is there vsed for it is not like that Ioseph would match himselfe with an idolatrous priests daughter Secondly but be it granted this was but a politike constitution for that coūtrey other Princes are not bound to Pharao his law Thirdly they gaine nothing by this but that it is an humane constitution The Protestants THat Princes haue authoritie to punish Ecclesiasticall persons offending in their goods either by displacing them or by conuerting the Church possessions by them abused to better vses we haue shewed before Contr. 5. quest 6. part 1. And that their goods ought to pay tribute subsidie taxe vnto the prince thus now it is proued 1 Our Sauiour Christ paied poll money Math. 17.25 Rom. 13. Euery soule ought to be subiect to the higher powers and there vers 5. paying of tribute is made a part of subiection the argument therefore thus followeth Clergie men are subiect to Princes therefore they ought to pay tribute 2 Ex concessis we reason thus from their owne confession That which Princes gaue to the Church vpon good cause they may take away but this immunitie not to pay tribute was first granted as they confesse to the Church by Kings and Princes Ergo they haue the same right hauing iust occasion to take it from them againe What Augustines iudgement is we haue seene in the place before alleadged THE THIRD PART CONCERNING THE PRINCES authoritie in causes Ecclesiasticall The Papists error 100 THe Prince they say hath no authoritie to giue voyce deliberatiue or definitiue in Councels concerning matters of religion nor to make lawes Ecclesiasticall concerning the same Onely they giue them authoritie to execute the Ecclesiasticall lawes made by the Church Rhemist 1. Corinth 14.16 Bellarm. de pontif lib. 1. cap. 7. 1 Kings and Princes may in their owne persons execute if they will whatsoeuer their inferiour officers do as to heare and determine causes as the Iudges and other Magistrates doe but the Prince cannot execute any Ecclesiasticall function as to preach baptize Ergo he hath no authoritie in causes Ecclesiasticall for how can the Prince impart that to others whereof he is himselfe incapable as to giue Bishops and Pastors power to ordaine to preach and such like Bellarm. Rhemist ibid. Ans. First the authoritie of ciuill Magistrates doth not giue any thing to Ecclesiasticall Ministers which appertaineth to their office as to ordaine preach baptize neither is the Prince to deale in these offices yet may the ciuill Magistrates command them to execute their charge and dueties according to the word of God Wherefore it followeth not Princes cannot execute the pastoral dueties themselues Ergo they ought not to see them executed Dauid Salomon Iehosophat Ezechia commanded the Priests to execute their office according to the law of God though it was not lawfull for them neither did they execute any thing proper to the Priests office in their owne persons neither doth any Christian Prince challenge any such right in Ecclesiasticall functions wherefore it is an impudent slander of Bellarmine which he giueth forth of our Queene Iam re ipsa Caluinistis in Anglia mulier quaedam summus pontifex And now sayth he in England the Caluinists haue a certaine woman for their chiefe Bishop De notis eccles lib. 4. cap. 9. 2 It doth not followe that the Prince might as well execute Ecclesiasticall offices as he may ciuill in his owne person if he haue authoritie ouer both No more then it followeth that because Ecclesiasticall persons doe teach both ciuill Magistrates
Prophet in the midst Euen thus with the like spirite of blasphemie doo the Iesuites crie out that the Pope is the chiefe shepheard steward husband and head of the Church vpon earth But we will leaue to charge them so deepely with blasphemie which notwithstanding they cannot auoyde Let vs heare what the fathers of Basile say to this poynt Bellarmine saith the Pope is the husband but they reason cleane contrarie the Church say they is the spouse of Christ the Pope make the best of him you can is but a Vicar but no man dooth so ordaine a Vicar that hee maketh his spouse subiect vnto him but that the spouse is alwaies thought to be of more authoritie then the Vicar forsomuch as she is one body with her husband but the Vicar is not so thus haue they to the full answered the Iesuite ex Aenea Syluio Better arguments they haue none for the Popes prerogatiue then we haue seene The Protestants THat the Pope is by right and ought to be subiect to generall Councels and that they haue authoritie to iudge examine suspend punish depose him if there be iust cause it is proued thus This matter was pithilie disputed vpon by the Fathers of Basile some of whose reasons it shall bee sufficient heere to followe 1 They proue this conclusion out of Scripture First whereas Panormitane had saide that the Pope was Lorde of the Church vnto him Segouius answered that it was the most honourable title of the Bishop of Rome to be called the seruant of the seruants of God and Peter saith hee forbiddeth pastors to behaue themselues as Lords ouer the Clergie 1. Pet. 5. And if Christ the sonne of God came not to be ministred vnto but to minister and serue how then can his Vicar haue any dominion So was Panormitane answered Againe the Diuines thus argued Christ saith to Peter dic Ecclesiae Peter is sent to the Church or Councell Ergo the veritie doth remit the Bishop of Rome to the Councell But to this the Iesuite saith that Peter was not yet entred into his office to bee chiefe Bishop but was as a priuate person So then belike this rule of our Sauiour Christ dic Ecclesiae tell it to the Church did but binde Peter till Christ were ascended and he receiued his Vicar-dome This cauillous answere the Fathers of Basile wisely foresaw and preuented it for they shew how Peter was subiect to Councels euen after the ascension as Act. 11. Peter is rebuked say they by the congregation because he went to Cornelius an heathen man as if it had not been lawfull for him to attempt any great matter without the knowledge of the congregation but that seemeth to make more for the purpose Galath 2. where Paule rebuked Peter to his face because contrarie to the decree of the Councell of the Apostles hee did cogere gentes Iudaizare hee would constraine the Gentiles to doe like the Iewes Ergo Peter was subiect vnto the Councell ex Aenea Syluio Other reasons many were alleaged by the Fathers of Basile First the Bishop of Burgen As in euery well ordered Kingdome the whole realme should be of more authoritie then the King so the Church ought to be of more authoritie then the Pope though he were Prince thereof The Diuines brought these argumēts the Church is the mother of the faithfull and so of the Pope if he be a faithfull man the Pope is then the Churches sonne as both Anacletus and Calixtus Bishops of Rome confessed Ergo how much the sonne is inferiour to his mother so much is the Church superiour to the Pope Secondly the Pope is inferiour to Angels he is not greater then Iohn Baptist of whom it is said that the least in the Kingdome of God is greater then he but the Angels doe reuerentlie accord vnto the doctrine of the Church Ephes. 3.10 Ergo the Pope is bound to doo the same who is lesse then the Angels These Fathers thought none so absurd to denie the Pope to be inferiour to Angels and therefore labour not to proue it Yet Antoninus an olde Papist saith Non minor honor datur Papae quà m Angelis there is no lesse honour due to the Pope then to the Angels Nay another saith I thinke it be Pope Paschalis Datur Episcopis quod ne Angelis vt Christi corpus crearent it is graunted to Bishops which is not giuen to the Angels to create the bodie of Christ. But the Fathers of Basile thought not these men worthie the answere no more doe we and so let thē passe Thirdly the Pope say they being the Vicar of the Church for he is more truely so called then the Vicar of Christ he may be deposed of the Church for a Lord may put out his Vicar at his pleasure Ergo the Pope is vnder Councels 4 If the Councels might not ouerrule the Pope there were no remedie left to resist a wicked Pope Shall we suffer all things say they to run into ruine and decay with him for it is not like that hee would congregate a Councell against himselfe To this the Iesuite answereth that there is no remedie left but to pray to God in such a case who will either confound or conuert such a Pope Here is goodly diuinitie we know that Antichrist shall at length be destroyed at the comming of Christ but if he should be let alone in the meane while and not be bridled he might doe much hurt as he hath done too much alreadie Yet the Iesuite confesseth that a wicked Pope may bee resisted by force and armes and why not I pray you as well by peaceable meanes these sayings are contrarie Bellarm. cap. 19. So then this is Popish diuinitie that be the Pope neuer so wicked doe he neuer so much harme hee is not to bee controuled of any mortall man Such doultish schoole poynts maintained especially by begging friers the fathers of Basile complained of As that they should say that no man ought to iudge the high and principall seate that it cannot be iudged either by Emperour Clergie King or people Other affirme that the Lord hath reserued to himselfe the depositions of the chiefe Bishop Others yet more mad are not ashamed to affirme that the Bishop of Rome though hee carrie soules in neuer so great number to hell yet is he not subiect to any correction or rebuke For all these straunge and blasphemous positions the fathers concluded as yee haue heard that the Pope ought to obey generall Councels 4 Lastly I will adioyne the iudgement of Augustine who writing in his 162. Epistle concerning the Donatists whose cause was heard and determined by the Emperours appoyntment at Rome before Miltiades then Bishop there and other Bishops assistants and yet for all this the Donatists would not bee quiet Thus he saith Putemus illos iudices qui Romae iudicauerunt non bonos iudices fuisse Restabat adhuc plenarium Concilium c. Put case saith hee that the Bishop of Rome
more then was in the fountaine or originall seeing he receiued all from thence 3 What maketh this place I pray you for the power of externall iurisdiction Here it is saide that God gaue of his spirit to seauentie Elders and rulers of the people and enabled them for their office endued them with wisdome and knowledge and dexteritie in iudging of the people this maketh nothing for their purpose vnlesse they will also say that there is a secret influence of knowledge and wisdome deriued from the Pope to all other Bishops whereby they are made able to execute their office but I trow they will not say so for Alphonsus de castro truly saith of the Popes of Rome constat plures eorum adeo esse illiteratos vt grammaticam penitus ignorent it is certaine that many of them were so vnlearned that they hard and scant knew their grammar 4 The argument followeth not from one particular countrie as this was of the Iewes to the vniuersal Church that because the seauentie Elders receiued iurisdiction from Moses yet that cannot be proued out of this place for they were rulers before and commaunders of the people the were now but inwardly furnished and further enabled yet it were no good reason that therefore the Ecclesiasticall Ministers ouer the whole Church should receiue their power from one 5 Neither doth it follow that because the Prince and ciuill Magistrate may bestowe ciuil offices create Dukes Earles Lords constitute Iudges Deputies Lieutenants by his sole authoritie that by the same reason Ecclesiasticall ministers should receiue their power office from their superiors for although the Church from ancient time hath thought it good to make some inequalitie and difference in Ecclesiasticall offices for the peace of the Church yet the superiors haue not such a soueraigntie and commaunding power ouer the rest as the Prince hath ouer his subiects The Protestants THat Bishops haue not their Ecclesiastical iurisdiction from Rome but do as well enioye it by right of their consecration election institution in their owne precinctes circuites prouinces cities townes yea as the Pope doth in his Bishopricke and by much better right if they be good Bishops and louers of the truth thus briefely it is proued 1 The Apostles had not their iurisdiction from Peter but all receiued it indifferently from Christ this the Iesuite doth not barely acknowledge but proueth it by argument against the iudgement of other Papists cap. 23. Ergo neither Bishops are authorised from the Pope though he were Peters successor for if he were to graunt it for disputation sake he is no more to the Bishops of the Church then Peter was to the Apostles If hee gaue not the keyes to the Apostles neither doth the Pope Saint Peters successor to the Bishops the Apostles successors for they may with as great right challenge to bee the Apostles successors as he can to be Saint Peters Nay the Apostles gaue no power or iurisdiction to the Elders and pastors whom they ordained Act. 20.28 Take heede to the flocke ouer the which the holy Ghost hath made you Bishops or ouerseers and Ephes. 4.11 Hee hath giuen some to bee Apostles some Prophets some pastors and teachers so then the pastors and teachers though ordained by the Apostles yet had their calling and office frō God and not from the Apostles much lesse now can they receiue their power from any no not from the Pope for he is no Apostle no nor Apostolike man hauing left the Apostolike faith 2 Augustine saith Solus Christus habet authoritatem praeponendi nos in ecclesiae suae gubernatione de actu nostro iudicandi de baptis 2.2 Onely Christ hath authoritie saith hee to preferre vs to the gouernement of the Church and to iudge of our dooings the pastors then of the Church haue the keyes of the spirituall regiment from Christ himselfe not from the Pope or any other THE EIGHT QVESTION OF THE temporall iurisdiction and power of the Bishop of Rome THis question hath two partes first whether the Pope in respect of any spirituall error 51 iurisdiction haue also the chiefe soueraigntie in temporall and ciuill matters and so to be aboue Kings and Emperors secondly whether the Pope or any Bishop may be the chiefe Lord and prince ouer any Countrie Citie or Prouince THE FIRST PART WHETHER THE Pope directly or indirectly haue authoritie aboue Kinges and Princes The Papists THe Papists of former times were not ashamed to say that the Pope is the Lord of the whole Church as Panormitane in the Councell of Basile Fox page 670. Yea Pope Innocentius the third said writing to the Emperor of Constantinople that as the Moone receiued her light from the Sunne so the imperiall dignitie did spring from the Pope and that the papall dignitie was seuen and fortie times greater then the imperiall yea Kinges and Emperors are more inferior to the Pope then lead is to golde Gelasius distinct 96. But our later papists ashamed of their forefathers arrogancie in wordes seeme to abate somewhat of their proud sentence but in effect say the same thing For they confesse that the Emperor hath his office and calling of God and not from the Pope neither that the Pope directly hath any temporall iurisdiction but indirectly hee may depose Kinges and princes abrogate the lawes of Emperors and establish his owne he may take vnto himselfe the iudgement of temporall causes and cite Kings to appeare before him yet not directlie saith the Iesuite as hee is ordinarie Iudge ouer the Bishops and whole Clergie yet indirectlie as hee is the chiefe spirituall Prince hee may doe all this if hee see it necessarie for the health of mens soules And so in effect by their popish indirect meanes they giue him as great authoritie as euer hee vsurped or challenged Bellarmine lib. 5. cap. 6. 1 The Ecclesiasticall and ciuill power doe make but one bodie and societie as the spirite and the flesh in man Now the Ecclesiastical power which is as the soule and spirite is the chiefe part because it is referred to a more principall end namely the safetie and good of the soule the other is as the flesh to the spirite and respecteth but a temporall end as the outward peace and prosperitie of the common-wealth Ergo the spirituall power is chiefe and may commaund the other Bellarm. cap. 7. Ans. First it is a very vnfit and vnproper similitude to compare these two regiments to the soule and the bodie for by this meanes as the spirite giueth life to the bodie and euery parte thereof so the ciuill and temporall state should receiue their office and calling from the Ecclesiasticall which the Iesuite himselfe denieth and so directly the one should rule the other for the soule directly I trow not indirectly moueth the body and gouerneth it But if wee will speake as the Scripture doth we make all but one bodie and it is the spirit of Christ who is the head that giueth
effectuall power to euery parte Ephes. 4.15.16 2 It is false that the ciuill magistracie onely concerneth the outward and temporall commoditie onely for vnto Princes also is committed the chiefe care of religion and the worship of God They are to see true religion aduaunced yea to watch ouer Ecclesiasticall ministers and to charge them to looke to their offices the Prince is Gods minister for the wealth both of the soules and bodies of his subiects And therefore Saint Paul exhorteth to pray for Kings and gouernours that wee may liue not onely a peaceable life but in all godlines and honestie 1. Timoth. 2.2 Ergo it is parte of the magistrates office as to procure the peace of the people so to haue a care of their godlie life Wherefore it is false as the Iesuite supposeth that the chiefe ende of the ciuill gouernement is onely outward and temporall Ergo his argument is nothing worth 2 Azariah the high Priest droue Vzziah the King out of the temple when hee would haue burned incense and caused him to goe out of the citie and dwell apart 2. Chron. 26. Iehoiada likewise deposed Athalia 2. King 11. Ergo the Pope may depose wicked and vngodly Princes Bellarmine cap. 8. Answere First wee denie that there is now or ought to bee any such high Priest in the Church of God to haue the chiefe authoritie in spirituall matters as there was in the lawe for hee was the type and figure of Christ who is our high Priest and chiefe Bishop Secondly these examples doe not excuse the Popes tyrannie who hath deposed rightfull Kinges and Emperors and better then himselfe as Pope Zacharie deposed Childericus the French King and set vp Pipinus Gregorie the seuenth set vp Rodolphus against Henricus the fourth the Emperor Pope Paschalis set vp the sonne of the saide Henricus against his father But we will answere more particularly to these examples To the first First it was not the sole act of Azariah the high Priest but there were 80. Priests that ioyned with him beside and they all spake to the King this example therefore maketh nothing for the sole authoritie of the Pope who saith that he may depose the Emperor himselfe without any Councell Innocent 4. Secondly they did not depose Vzziah they onely withstoode him according to the lawe of God because hee vsurped the priests office so ought faithfull Bishops and pastors euen to reproue the greatest Magistrates for the manifest contempt and open breach of Gods lawe Neither did they constraine the King to goe forth before they saw the iudgement of God vpon him for the text saith they compelled him to go forth because the Lord had smitten him they saw the leprosie to rise vp in his face vers 20. This therefore was the extraordinarie iudgement of God and not of the high priest Thirdly he was not deposed from the Kingdome though he dwelt alone his son did execute the office only for him and raigned after him for being a leper by the law he was to dwell apart Leuit. 13.46 Here was nothing done we see by the sole authoritie of the high Priest but they had the manifest and direct lawe of God vnto the which their Kings also were subiect To the second example we answere First Athaliah was a tyrant and an vsurper and ought not to raigne and therefore was iustly deposed Secondly Iehoiada did it not by his owne power but assembled the Fathers and Princes of the land 2. Chron. 22.2 He shewed them the young King and they made a couenant with him Iehoiada onely gaue directions the King being now knowen vnto them vnto the Captaines and gouernours Thirdly they had the flat word of God for that action The Kings sonne must raigne as the Lord hath saide concerning the sonnes of Dauid ver 3. So when the Pope hath any such warrant from God he may doe as Iehoiada did The Protestants THat the Pope or any other person Ecclesiasticall hath no manner of temporall iurisdiction either directly or indirectly ouer Kings Princes Emperors but ought of right to bee subiect to them and their lawes it is thus proued 1 By the same reason whereby the Iesuite proueth that the Pope directlie hath no temporall iurisdiction we will conclude that neither indirectlie can he haue any and so none at all Christ while he liued vpon earth tooke vpon him no temporall iurisdiction either directly or indirectly he refused to bee a King Iohn 6. Nay hee would not bee a Iudge in ciuill matters as in deuiding the inheritance being thereto required Luke 12.13 Hee payed poll money Matth. 17. hee did submit himselfe to the iudgement of Pilate an heathen Iudge therefore seeing Christe vsed no such temporall iurisdiction neither can any Minister of Christe for the seruant is not aboue the Master Onely Antichrist dare presume beyond the example of Christ. 2 The Fathers of Basile doe vrge that place of Saint Peter 1. Epist. 5.2 against Panormitane who had vnaduisedly sayd that the Pope was Lorde of the Church But the Apostle saith Feede the flocke of Christ not by constraint but willinglie not as Lordes ouer the Lordes inheritance verse 3. But the Pope contrariwise vseth all forceable constraining and tyrannicall meanes killing slaying imprisoning deposing those that will not obey him who calleth himselfe chiefe Lorde and Magistrate of the whole Worlde Surely this is Antichrist and not the Minister of Christ or successor of Saint Peter whose counsaile he refuseth to followe and obey 3 Let but the stories of former times bee searched there wee shall finde how wickedly and insolently the Popes behaued themselues towards Kings and Emperors Pope Alexander caused Henry the second to doe penance for Beckets death and to bee displed of the Monkes Innocent the third caused King Iohn to kisse the feet of the Bishop of Canturburie his own subiect Alexander the third did tread vpon Emperor Frederick his neck Pope Innocent spoyled Frederick the second of his Empire caused him to bee poysoned and his sonne Conradus to be beheaded and these Emperors were deposed by the Popes in order Henricus 4. Henricus 5. Frederick 1. Philippus Otho the 4. Frederick 2. and Conradus his sonne It is not good they say to put a sword into a mad mans hand and thinke you not that these Popes vsed the temporal sword very discreetely which they thus vsurped making fooles and slaues of Emperors as Pope Adriane did that rebuked Frederick the first because he held his stirrup on the wrong side and did excommunicate him for setting his name before the Popes in writing Thâ— very insolent diuellish and Antichristian practise of this their temporal power sheweth from what originall it commeth euen from the father of pride Lastly Augustine saith writing vpon those words Rom. 13. Let euery soule be subiect to the higher powers Si quis putat quia Christanus est non sibi esse vectigal reddendum aut tributum aut non esse exhibendum honorem debitum
abomination of the whore of Babylon There are three monstrous and shameful prerogatiues which the Canonists ascribed to the Pope in times past and they are these his power dispensatiue his power exemptiue his power transcendent so we will call them at this time error 53 First his prerogatiue in dispensing was wonderfull it would offend a Christian eare to heare what his grosse Canonists are nothing ashamed to say Papa potest dispensare contra ius diuinum the Pope may dispence against the Lawe of God contra ius naturae against the Lawe of nature contra Apostolum against the Apostle contra nouum testamentum against the new Testament Nay Papa potest dispensare de omnibus praeceptis veteris noui testamenti the Pope may dispence with all the Commaundements both of the olde and new lawe What intolerable blasphemies are here The practises also of Popes are agreeable hereunto for did not the Court of Rome dispence with King Henry the eights marriage with his brothers wife but that vngodly dispensation at the last was ouerthrowne and it was well concluded by act of Parliament Anno. 1533. That no man had authoritie to dispence with Gods lawes error 54 2 Concerning his power exemptiue the Pope say they is not bound to any lawe No man is to iudge or accuse him of any crime either of adulterie murther simonie or such like If he fall into adulterie or homicide hee cannot bee accused but rather excused by the murthers of Sampson theftes of the Hebrues the adulterie of Iacob As Oziah was stricken for putting his hand to the Arke inclining no more must subiects rebuke their Prelates going awry by the inclination of the Arke the fall of prelates is vnderstoode This generally is the opinion of the Canonists but the Iesuites doo holde the contrarie that it is lawfull euen for an inferior priest to rebuke the Pope Rhemist Annot. in 2. Galath sect 8. Wherefore seeing they confute themselues they neede not any other refutation error 55 3 Concerning the third power which we call Transcendent One saith that non minor honor Papae debetur quà m Angelis that there is no lesse honor due to the Pope thē to Angels Another saith Papatus est summa virtus creata The Popedome is the highest power that was created of God aboue Angels or Archangels Againe those wordes of the Psalme thou hast put all things vnder his foote as sheepe and oxen fowles of the ayre fishes of the sea they thus blasphemouslie applie to the Pope by sheepe and oxen vnderstanding men liuing vpon the earth by the fowles of the ayre the Angels in Heauen whom they say the Pope may commaunde by the fishes the soules in purgatorie Ouer all these the Pope say they hath absolute power who may if it please him release all purgatorie at once What horrible blasphemies are here Yet our Rhemists and other Iesuites are somewhat more modest which confesse that the Pope is but Christs Vicar in the regiment of that part which is on the earth Annotat. 1. Ephesians sect 5. Seeing then they confute themselues wee will not further trauaile herein but proceede THE TENTH QVESTION CONCERNING Antichrist and whether the Pope be that great aduersarie vnto Christ. THis question is deuided into many partes First whether Antichrist shall bee some one singular man Secondly of the time of his comming and continuing Thirdly of his name Fourthly of what nation or kinred hee shall come Fiftly where his place and seate shall bee Sixtly of his Doctrine and manners Seauenthly of his miracles Eightly of his Kingdome and warres Ninthly whether the Pope bee the very Antichrist This then is a most famous question and worthie throughly to bee discussed euery poynte therefore must be handled in order The Papists THey hold that Antichrist whose comming is foretolde in the Scripture shall error 56 be one particular man not a whole bodie tyrannie or Kingdome as the truth is Bellarm. cap. 2. lib. 3. 1 They vrge the words of our Sauiour Iohn 5.43 I come in my Fathers name and ye receiue me not if another come in his owne name him will ye receiue Here Christ say they speaketh of another that shall come namely Antichrist for here one is opposed to one namely Antichrist to Christ not a Kingdome to a Kingdome or sect vnto sect but one person to another Bellarmine cap. 2. lib. 3. Ans. First here is not so much an opposition of persons as there is of doctrine as to preach in the name of God and to preach in the name of men and though Christ be the chiefe doctor and teacher that came in the name of his Father yet all true preachers beside doe come in the same name for so our Sauiour saith of his Apostles He that receiueth you receiueth me and he that receiueth me receiueth him that sent me Matth. 10.40 Therefore he that receiueth the Apostles receciueth God they also then doe come in the name of Christ and so Christ and all the faithfull make but one Iohn 17.21 2 Neither doth Christ here speake of one speciall enemie but of all false prophets for it is not vnusuall in the Scripture in the singular number to expresse a multitude being of the same kinde as Iohn 10.11.12 There is a comparison betweene Christ the true shepheard and the hireling where by the name of hireling all false shepheards and spirituall theeues are vnderstood and so is it in this place therefore they cannot conclude out of this place that Antichrist shall be but one man 2 An other proofe is out of 1. Iohn 2.18 the Antichrist shal come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greeke article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth some singular notable person Bellarmine ibid. Ans. It is false The Greeke article doth not alwaies in scripture assigne some particular person as Matth. 4.4 Man shall not liue by bread onely the Greeke text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man and yet is it vnderstood not of any one man but of all in generall so 2. Tim. 2.17 The man of God that is euery faithfull minister or good Christian yet is it expressed with the article Fulk Annota 2. Thess. 2. sect 8. 3 Apocal. 13.18 It is the number of a man the proper name of Antichrist is set downe Ergo but one man Bellar. ibid. Rhemens 2. Thes. 2. sect 8. Ans. The name here mystically described which shal conteine 666. in number for so the Greek letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe signifie being nūbred doth not expresse any particular name of one man but rather of the whole societie and bodie of Antichrist for it is said to be the number of the beast Now by the beast is vnderstoode the Romane Empire the name whereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latinus which letters doe arise in computation to the whole number of 666. And this name Irenaeus thinketh to agree best to this place Further seeing the Rhemists themselues by the best do vnderstand
dayes and three dayes and an halfe should signifie the same time Secondly with much better sense are these times applied by our learned and painfull countreyman Master Fox to the great persecution vnder the Emperours which continued 294. yeeres which time is mystically signified by 42. moneths taking euery moneth for a sabboth of yeeres And the rest of the numbers agree hereunto for 1260. dayes make three yeeres and an halfe that is moneths 42 and three daies and an halfe make houres 42. So taking euery houre in the dayes and euery moneth in the yeeres for a sabboth of yeeres there ariseth 294. yeeres which was the iust time of the persecution from the death of Iohn Baptist vnto the end of Licinius the tyrant persecutor This account I say better agreeth with the truth of historie then their imagined computation Thirdly if it should be taken as they expound it for so short a time then very little of the prophecie in the Apocalyps is yet fulfilled which we doubt not but is most accomplished as it may appeare in comparing the visions reuealed in that booke together And agayne there is no prophecie beside this of 42. moneths which can bee applyed to the great persecution in the Primitiue Church wherefore it is not like that the Lord would leaue his Church without some comfort in forewarning them of those great troubles which immediatly ensued But if these prophecies which are wrested by the Papists did noâ— foretell of those persecutions then are they vtterly forgotten in that booke which is not like it being the greatest triall that euer the Church had 4 We say then that wee are not curiouslie to search into times and seasons which the Lord hath not reuealed Onely this wee learne that the time of affliction being set downe by dayes and monethes the faithfull should hereby bee comforted knowing that the time of their trouble is limitted of God and is but short in respect of the kingdome of Christ. 2 The Lord sayth Math. 24. that those daies shall be shortned lest no flesh should be saued But how can the time bee short if it should last some hundreds or a thousand of yeeres Bellarmin cap. 8. Rhemist annot Matth. 24. sect 6. Answere First that place vers 22. is properly vnderstood of the calamitie of the Iewes which if it had continued any longer the nation of the Iewes had bin vtterly destroyed Secondly yet notwithstanding the raigne of Antichrist is short in respect of the eternall kingdome of Christ yea the whole time from his ascension vntill his comming agayne is counted but short Apocal. 22.20 I come quickly and S. Peter sayth That a thousand yeeres before God is as one day and one day as a thousand yeeres 2. Pet. 3. 3 Christ preached but three yeeres and an halfe therefore Antichrist shal be suffered to preach no longer Answere First yet Christ was thirtie yeeres old when he began to preach and shewed himselfe before though not so openly as when he was twelue yeere old he disputed with the Doctors in the temple he was also acknowledged for the Messiah in his natiuitie If Antichrist then must in this respect be correspondent to Christ he must also be knowne to be thirtie yeeres vpon earth before he be fully manifested Secondly though Christ himselfe preached no longer yet he sent his Apostles who preached many yeeres after we doe not therefore oppose the person of Antichrist whom we denye to be a singular man to Christ but the kingdome of the one to the other Now by their owne reason it followeth that because the kingdome of Christ endured many yeeres and yet doth that therefore Antichrists kingdome must likewise Other demonstrations the Iesuite hath to prooue that Antichrist is not yet come as because the Gospell is not yet preached to all the world cap. 4. Bellar. Helias and Henoch are not yet come who are certainly looked for cap. 6. There shall bee a most grieuous and terrible persecution vnder Antichrist which is not yet past cap. 7. But these arguments shall bee answered in another place towards the end of this worke when we come to speake of the appearing of Christ to iudgement The Protestants THat Antichrist shall raigne but three yeeres and an halfe we take it for a meere fable and a very popish dreame whereas on the contrarie side wee are able to shewe both that Antichrist is alreadie come and hath tyrannized in the world these many yeeres 1 We will make it plaine by demonstration that Antichrist hath been in the world many yeeres agoe by the propheticall places of scripture First it is sayd the number of Antichrist is 666. Apocal. 13.18 So anno 606. or thereabout Boniface the 3. obtayned of Phocas the Emperour to be called vniuersall Bishop Thus sayth Illyricus Chytraeus Also beginning at the yeere of the Lord 97. at which time Iohn wrote the Apocalyps and counting 666. yeeres we shal come to the time of Pipinus whom the Pope made King of France and he agayne much enlarged the iurisdiction and authoritie of the Pope And yet more euidently about the yeere of the Lord 666. the Latine seruice was commanded to be vsed in all countreys subiect to the See of Rome by Pope Vitalianus and about the same time Constantius the Emperour remoued the ancient monuments of the Empire to Constantinople and left the citie to the Popes pleasure Fulk annot in 13. Reuel sect 10. Another prophecie we haue Reuel 20.3 that after one 1000. yeeres Sathan must be let loose Euen so a thousand yeeres after Christ Pope Siluester a great coniurer hauing made a compact with the Diuell obtayned the Papacie and not long after him came in Gregorie the 7. a great Sorcerer also and Necromancer sic Lutherus But because it is not to be thought that Sathan was bound during that great and long persecution vnder the Romane Emperours wee must begin the account of the 1000. yeeres from the end of the persecution which continued 294. yeeres vnto that adde a thousand so haue we the yeere of our Lord 1294. About which yeere Boniface the 8. made the sixt booke of the Decretals confirmed the orders of Friers and gaue them great freedomes with this number agreeth Daniel his 1290. dayes Dan. 12 1â— Also somewhat before this time anno 1260. the orders of Dominicke and Franciscane Friers began first to be set vp by Honorius the 3. and Gregorie the 9. and so haue we the 1260. daies which are set downe Apocal. 12. plura apud Fox pag. 398. 2 If Antichrist should raigne but three yeeres and an halfe as our aduersaries teach and then immediatly that time being expired the world should end then it is possible to assigne the time of our Lord Christ his comming to iudgement so soone as Antichrist is reuealed But the Gospell sayth that of that day and houre knoweth no man no not the Angels in heauen Math. 24.36 yet these good fellowes take vpon them to be wiser then the
Augustine taketh it But here first I oppose our Rhemists iudgement against Bellarmine for they denie that this place serueth to describe Antichrist belonging onely to the Apostles times Bellarmine saith it doth most properly decipher Antichrist 2. The great Antichrist shall denie Christ no otherwise then other Antichrists and heretikes did in the Apostles time for they are all Antichrists 1. Iohn 2.18 and he giueth one rule to know them all by vers 22. But the Antichrists then denyed not Christ apertly but couertly Ergo so shall the great Antichrist The first is true that the olde heretikes did not plainly denie Christ to bee come in the flesh but some denied his humanitie some his diuinitie some his person Augustine sayth Arriani hoc negant licet verbis fateātur the Arrians deny that Christ is come in the flesh though they confesse it in word for he that doth not confesse that Christ is equall vnto God denieth Christ in the flesh and so of other heretikes The second also is as true that Antichrist who is no other but the Pope shall also cunningly and couertly denie Christ for he that denieth the offices of Christ denieth Christ As Augustine sayth of Peters deniall Quicquid eius negauit ipsum negauit Tract in Iohann 66. whatsoeuer hee denyed of or belonging to Christ he denied Christ. So the Pope denieth Christ to bee our Prophet King and Priest His propheticall office he defaceth and in effect denieth in disgracing the scriptures saying they are imperfect and conteine not all matters necessary to saluation that their authoritie bindeth vs not without his allowance His Kingly office in making himselfe Christs Vicar and Vicegerent vpon earth in making new lawes sacraments ordinances beside Christs as necessarie to saluation as the rules of the Gospell His priesthoode in setting vp a new propitiatorie sacrifice in the abominable Masse beside the onely sacrifice of attonement vpon the Crosse in making other mediators and intercessors beside Christ and such like whereof wee shall haue occasion to entreat afterward more at large Ergo the Pope in denying the offices of Christ denieth Christ and so is Antichrist 2. Hee shall make himselfe Christ and Messiah which the Iesuite would prooue out of Iohn 5. ver 43. If another come in his name him will yee receiue But the Pope commeth not in his owne name but in the name of Christ hee calleth himselfe Christs Vicar Ergo hee can not bee Antichrist Bellarm. Answere First It is not necessarie that Antichrist should openly professe himselfe to be Christ in name but he shall doe it opere indeede and that closely and couertly for those whom Christ calleth pseudochristos false Christs Matth. 24.23 Iohn calleth Antichristos Antichrists 1. Iohn 2.18 False prophets therefore are false Christs Antichrists yet all those false prophets and heretikes did not in name and outward profession make themselues Christs 2. The Pope of Rome in effect maketh himselfe Christ for who but Christ is the head of the Church who but Christ is superiour to the Angels and to commaund them who but Christ can make sacraments and articles of fayth But all this the Pope taketh vpon himselfe to doe yea the Iesuite is not ashamed to say that he hath the same office which Christ had being vpon earth lib. 5. de pontif cap. 4. And whereas they say the Pope commeth in the name of Christ it shall as much profite him it being not in trueth but in colour onely and shew as it shall profite the false prophets to say in the day of the Lorde Haue not wee in thy name prophecied and cast out diuels Matth. 7.22.23 to whome Christ shall make answere Verily I know you not 3. Antichrist shall openly name himselfe God and commaund men to worship him as God 2. Thessal 2.4 But this doth not the Pope Ergo hee is not Antichrist Bellarm. Answere First If Antichrist should be such an one you might haue found amongst the Emperors of Rome diuers Antichrists for such an one Caligula was that commaunded temples to be erected in his name and his images to be set vp to be worshipped yea in the temple at Ierusalem 2. Saint Pauls wordes will not beare any such sence he shall sitte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God and your vulgar Latine hath ostendens se tanquam sit Deus shewing himselfe as though he were God that is in deede and effect not in open profession for hee should sit and be worshipped in the temple as God howe then can it bee called the temple of God being thus a temple of most grosse Idolatrie 3. The Pope in effect maketh himselfe a god vpon earth for he can dispence against the law of nature the law of GOD agaynst both new and olde testament as we haue shewed before quest 9. of this Controuersie yea Bellarmine sayth he may by his Apostolike authoritie dispence with the precepts of the Apostles cap. 14. He is able to change the nature of things and of nothing to make thinges to bee of wrong to make iustice c. Pope Nicholaus distinct 96. yea it is sayd of the Pope that hee is neither GOD nor man but a middle thing betweene both Pope Boniface I pray you then what is he he is no Angel for he is aboue them and commaundeth them Papa Angelis praecipit the Pope commaundeth Angels He must then either be a God or a diuell by your owne confession choose which you will Nay they doe make him a playne God Es alter Deus in terris an other God vpon earth and they salute him by these names Dominus deus noster Papa our Lord god the Pope Thus it is proued that the Pope both by his deedes as also by his titles doth make himselfe god vpon earth 4. Antichrist say they shall take away all worship yea of Idols and shall commaund nothing to be worshipped but himselfe 2. Thessal 2.4 the worde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numina all things that are worshipped But so doth not the Pope for he prayeth to Saints adoreth the bodie of Christ on the altar Ergo. Bellarm. cap. 14. Rhemist 2. Thess. 2. sect 10. Answere First the text prooueth not that hee shall take away all Idols or thinges worshipped but shall exalt himselfe agaynst them and make smal account of them The place also of Daniel is playne 11.37 Hee shall not regarde the God of his fathers nor care for any God but shall magnifie himselfe aboue all And in his place shall he honour the God Mauzzim and the God which his fathers knew not shall hee honour with golde and siluer Out of this place we gather two thinges first that Antichrist shall bring in a strange God which his fathers neuer knew so hath the Pope inuented a breaden God which he honoureth with golde and precious stones making more account of it then of any image or relique whatsoeuer Secondly yet he shal magnifie himself aboue all such Gods Images Roodes
from heauen Sic Bullinger serm 60. in Apocalips Thirdly the Dragon is sayd Apocalips 12.4 with his tayle to drawe many starres from heauen that is many excellent men as starres in giftes and knowledge shall bee deceiued by the Pope and be wonne vnto him yea the Pope himselfe is a Starre fallen from heauen to the earth from heauenly doctrine to earthly tradition Apocalips 9.1 thus Antichrist also may be sayd to fetch fire from heauen 2. The second miracle hee shall cause the Image of the beast to speake which the Iesuite vnderstandeth literally that is grossely Answere First Bellarmine and our Iesuites doe not here agree for Bellarmine sayth that these two miracles shall be wrought by Antichrist himselfe to fetch fire from heauen and to cause the Image to speake But the Rhemists saye this other beast is another false Prophet inferiour to Antichrist which shall also worke wonders such an one as Caluine say they where they shew their malice more then learning for Caluine they know tooke not vpon him to worke myracles annot Apocal. 13. sect 3. 2 This causing the image to speake hath a better meaning The image of the beast is the shadow of the olde stately Empire of Rome which was erected by the Pope for the west partes wanted an Emperour the space of three hundred yeeres from Augustulus time till Pope Leo the third who made Charles the great king of France Emperour And at this day is there nothing in the Empire but onely a name title and image for neither hath the Emperour the Imperiall authoritie which is in the Pope nor the Imperiall kingdomes vnlesse he haue them of his owne And the Pope onely maketh this Image to speake for vnlesse he doe confirme the election of the king of the Romanes he is not thought worthy the name of Emperour Bullinger ibid. 3 And yet we denie not but that they both haue and may make images speake either by the helpe of the diuell as Dunstane caused a roode to speake or by iugling as the Roode of grace by gimmals was made to roule the eyes mooue the lippes and such like in king Henries dayes 3 The third myracle that Antichrist shall work is to fayne himselfe dead and to rise againe Apocalyps 13.3 Answere There can bee no such thing gathered out of the text First the wordes will not beare it the text is that one of the heads was wounded to death and the wound was healed which cannot be so meant as though hee fayned himselfe dead but he receiued a wound indeede 2 The sence is mysticall as thorough the whole chapter First it is sayd that the seuenth head was wounded to death but reuiued agayne that is the seuenth gouernement of the Romanes in the Popedome for the papacie had many times deadly blowes and yet was healed agayne especially when there were three Popes together at Rome in France and the third in Spaine but this wound was cunningly healed vp in Pope Martin the fift in the Councell of Constance the other three beeing deposed Sic Bullinger Serm. 59. Secondly it is said vers 14. that the beast whose image remained had the wound of a sworde and yet liued which is vnderstoode of the Romane Empire reuiued and quickned by the Pope The Protestants IT is true that Antichrist shall worke signes and wonders by the power of Sathan 2. Thessal 2. but lying signes both because they shall bee done to confirme lyes neither shall they bee such as the Prophets wrought but many of them but cunning and cousening sleights of iuglers And for such wonders wee neede not to search farre the Popish Church is full of them Where else then should wee looke for Antichrist 1 There haue beene of the Popes themselues Sorcerers and Coniurers such an one Antichrist shall bee sayth Bellarmine Siluester the second came vp to the papacie by the helpe of the diuell as wee haue before shewed Gregorie the seuenth was condemned in the Councell of Brixia for a Coniurer And Benno a Cardinall in those dayes thus writeth of him that on a time hee sending two of his seruants for a certaine Sathanicall booke charging them not to looke into it they notwithstanding looked into it and presently a great multitude of diuelish spirites were round about them who were instant vpon them to knowe why they were called for the seruants beeing at the first astonished yet comming to themselues enioyned them to plucke downe certayne high walles neere to Rome and so they came to their master Fox page 176. What other Antichrist now neede wee looke for If hee must bee a Coniurer wee may heere make our choyce 2 Wee are not ignorant what lyes and fables are reported by the papists of the myraculous actes of their popish Saints of the which wee haue spoken before As howe Dunstane appeared to a cripple that came to his Tombe to bee helped of his lamenesse How Plegildus a priest sawe and handled the shape of a childe vpon the altaâ— which after hee had kissed returned agayne to the likenesse of bread How a certaine Iewes boy tolde his father that hee saw a childe broken in peeces vpon the altar and distributed among the Christians and the boy for that was cast into a furnace of fire and was preserued from the fire by the Virgin Marie which appeared to him and spred her garment ouer him Many such either lyes and fables or workes of diuels the popish Church hath many What neede wee therefore doubt but that it is the Antichristian Church 3 Augustine sayth Saint Paul calleth them lying wonders either because Antichrist shall deceiue men per phantasmata with iugling sleights or because ad mendacia per trahet credituros by his wonders he shall make them beleeue lies But in which sense they are so called it shall appeare when Antichrist is come sayth hee and indeede it is now apparant for our aduersaries haue plenty of both kindes both myracles wrought indeede by the diuell and many prety iugling feates beside THE EIGHTH PARTE OF THE QVEstion concerning the warres and kingdome of Antichrist The Papists BEllarmine sayth that Antichrist shall make great battayles agaynst the error 64 Saynts and shall conquere the whole worlde first by crafte he shall aspire to the kingdome of the Iewes secondly he shall fight with three kings of Lybia Aegypt Aethiopia Thirdly with a great armie he shall persecute the Christians throughout the world and this shall be the battaile of Gog and Magog Bellarm. cap. 16. 1 That he shall craftily aspire to the kingdome he proueth it out of Daniel 11.21 where it is prophecied of one that he shall obtayne the kingdome by flatteries Ans. This prophecie of Daniel as likewise the whole chapter was historically accomplished in Antiochus Epiphanes who defrauded Seleucus his brothers sonne of the kingdome and circumuented his elder brother Demetrius so that it being once fulfilled it cannot be wrested to any other sense of Antichrist it cannot be
so well knowne in stories that I neede not come to particulars 6 Antichrist is called a wicked man and a man of sinne vers 3.8 And where shall you finde more wicked men then among the Popes Siluester the 2. gaue his soule to the diuell to obtayne the Papacie Fox pag. 167. Benno reporteth of Hildebrand that he poysoned sixe Popes to come to the Popedome Pope Stephen and Sergius tooke vp the bodie of Formosus and mangled it cutting off his head and fingers and so cast it into Tibris Fox pag. 120. We haue heard before what a holy Father Pope Iohn the 13. was he lay with his owne sister and with his fathers Concubines playing at dice called for the diuell was slayne in adulterie And was it not I pray you a common prouerbe in England He that goeth to Rome once seeth a wicked man he that goeth twise learneth to know him he that goeth the third time bringeth him home with him Fox pag. 841. argument Illyrici The third place we doe take out of the Apocalyps chap. 9. where is a playne storie set downe of the Pope 1 vers 1. He is a starre fallen from heauen he is departed from the ancient faith of Rome to superstition and idolatrie 2 He hath the key of the bottomlesse pit who giueth the crosse keyes in his armes but the Pope who sayth hee may euacuate all Purgatorie at once if hee will but he Who sayth he may Pleno iure currus animarum plenos secum ad tartara detrudere by full right carrie downe to hell with him charriots Ioden with soules cap. si Papa distinct 42. Is not this the Pope who then more fitly may be sayd to haue the key of the bottomlesse pit 3 There arise out of the bottomlesse pit a great flocke of Locusts that is the innumerable sort of begging Friers for they are in euery respect described First compared to Locusts for their number vers 3. There were an 100. diuers sorts of Friers Fox pag. 260. Secondly they had power giuen them for fiue moneths that is as Walter Brute expoundeth it taking a moneth for thirtie dayes a day for a yeere as it is prophetically taken an 150. yeeres for so long it was from the beginning of the Friers vnder Innocent the 3. anno 1212. to the time of Armachanus who preached disputed and wrote agaynst the Friers about anno 1360. Fox pag. 414. Thirdly they shall sting like Scorpions not slay all at once but venome and poyson the conscience with the sting of their pestilent doctrine Fourthly other parts also of the description agree as vers 7. They are as horses prepared to battaile that is stoute ambitious their haire as the haire of women that is they shall be effeminate and giuen to the lusts of the flesh their teeth as the teeth of Lions they by valiant begging shall deuoure the portions of the poore as it was well proued in King Henry the 8. dayes in the Supplication of beggars that the summe of the Friers almes came to a great summe in the yeere for the fiue orders of Friers had a penie a quarter for euery one of euery housholder throughout England that is for them all twentie pence by the yeere suppose that there be but ten housholds in euery towne and let there be twentie thousand parishes and townes in England it will not want much of twentie thousand pound Thus had they Lions teeth that is consuming and deuouring Lastly they haue a King vers 11. whose name is Abaddon a destroyer for the Pope their chiefe prince and patron hath by his Antichristian doctrine layd wast the Church of God Argument Chytraei The fourth place of scripture wee will take out of the 17. of the Apocalyps there the seate of Antichrist is described First vers 5. It is called Babylon the citie which raigneth ouer the Kings of the earth vers 18. This can be no other but Rome which then had the Empire of the whole world Secondly It is the citie built vpon seuen hils or mountaynes vers 9. that is no other but Rome Thirdly the whore which is Antichrist shall sit vpon the beast with seuen heads and ten hornes that is shall succeede in the Empire and haue the authoritie thereof so hath the Pope Fourthly the ten hornes that is the Kings of the earth shal giue their authoritie to the beast but afterward shall deuoure her flesh Euen so the Kings of the earth by their sword maintayned the authoritie of the Pope But now being taught by the Gospell they are made the Lords free men and begin to subdue their neckes from his yoke The fift place is 1. Iohn 2.22 Who is a lyar but he that denyeth that Iesus is Christ the same is Antichrist that denyeth the father and the sonne Euen so the Pope of Rome though not openly and apertly yet closely and subtilly is an enemie vnto the whole trinitie He exalteth himselfe aboue God the father because he taketh vpon him to dispense not onely agaynst the lawe of nature but agaynst the lawe of God the morall law and agaynst the precepts both of the old and new testament but a lawe cannot be dispensed withall but by the same authoritie or greater Agaynst Iesus Christ he exalteth himselfe and all his offices he denyeth him to be the onely Prophet saying the scriptures are vnperfect and that their traditions are also necessarie to saluation Agayne he maketh other bookes scripture then those which are Canonicall His kingly office he doth arrogate to himselfe in making lawes to binde the conscience in ordayning other Sacraments in granting Indulgences and Pardons saying that he is the head of the Church His Priesthood he is an enemie vnto constituting another priesthood after the order of Melchisedech then that of our Sauiour Christ which begun vpon the Crosse and remayneth still in his person being incommunicable to any other creature yet they make euery sacrificing Priest to bee of the order of Melchisedech He impugneth the office of the holy spirit counting that prophane which the holy Ghost hath sanctified as marriage and meates arrogateth in all things the spirit of truth not to erre applieth the merites of Christs passion after his owne pleasure by Pardons Indulgences by ceremonies and Sacraments of his owne inuention Fulk 2. Thess. 2. sect 10. Ergo we conclude out of S. Iohn that seeing he denieth Iesus to be Christ he is Antichrist Sixtly S. Paul sayth that Antichrist shal be an aduersarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Thess. 2.4 An aduersarie in doctrine teaching cleane contrarie to the Gospell of Christ so doth the Pope 1 The scripture sayth wee ought to put our trust onely in God and not in man Ierem. 17.7 and to call vpon God onely in the day of trouble Psal. 50.15 and to worship him in spirit and truth Iohn 4.24 The Papists say cleane contrarie that we must call vpon Saints and beleeue they can helpe vs and they teach vs to fall downe before
but now they doe light them at noone day 3 These offices haue not been in vse these many yeares among the papists themselues for many times the Sexton or his boy doe execute the charge both of Acolites Ostiaries and Readers yea of Deacons and Subdeacons also when the Priest with his boy can dispatch a Masse Neither are these orders retayned amongst them for any especiall seruice or office but onely as praeparatories and steps and degrees to the priesthood Fulk annot 1. Timoth. 3. sect 7. THE SECOND PART OF THE DIFFErence of Bishops and other Ministers The Papists WE differ from them in two poynts First they say that Bishops are not onely in a higher degree of superioritie to other Ministers but they are as Princes of the Clergie and other Ministers as subiects and in all things to bee commaunded by them Secondly they affirme that Bishops are onely properly Pastors and that to them onely it doth appertaine to preach and that other Ministers haue no authoritie without their license or consent to preach at all and that not principally or chiefely but solie and wholie to them appertayneth the right of consecrating and giuing orders For the first for the princely authoritie of Bishops whom they would haue obeyed in all things they wrast these and such like places of scripture as 2. Cor. 1.9 I write vnto you to know whether you will be obedient in all things Ergo they must be absolutely obeyed Answere the Apostle challengeth only obedience in such things as he should commaund agreeable to Gods word for if I my selfe sayth he preach another Gospell holde me accursed Galat. 1. Fulk annot 1. Cor. 2. sect 3. 2 Against an Elder receiue no accusation vnder two or three witnesses 1. Tim. 5.19 Ergo the authority of Bishops is absolute and princelike Videmus Episcopum iudicem esse presbyterorum proinde verum principem wee see the Bishop is the iudge of the Elders Ergo a prince ouer them Bellarm cap. 14. Answere First it followeth not Bishops haue iurisdiction and authoritie ouer other Ministers Ergo they are princes ouer them Can there be no preeminence and superioritie in the Church but it must needes be princelike Is euery iudge a prince ouer those which are brought before him to be iudged 2. Timothie had no such princelike authority for here it is restrained limited a rule is set down by the Apostle which he must obserue Ergo his authoritie was not absolute Thirdly Saint Paul was so farre off from making Timothie a prince in the Church at Ephesus that he would rather haue him not to rebuke but to exhort the Elders as fathers the younger men as brethren cap. 5.1 Where now is his princely authoritie become whereas he maketh his subiects as our aduersaries call inferior Ministers his fathers and brethren For the second the Apostles properly had the preaching of the word committed vnto them Act. 6. For other were chosen to attend vpon tables the Apostles also onelie had the right of laying on of hands Act. 14.23 Ergo It is proper onely to Bishops to preach and to ordayne who are the Apostles successors Bellarmin Answere First Bellarmine denieth that Bishops doe properly succeed the Apostles de pontifice lib. 4.25 because he would magnifie the Pope his ghostly father aboue all Bishops but now forgetting himselfe hee sayth Episcopi propriè succedunt Apostolis Bishops doe properly succeede the Apostles cap. 14. so by this reason euery Bishop hath as ful authoritie as the Pope Secondly euery godly faithful Bishop is a successor to the Apostles we denie it not so are all faithfull and godly pastors Ministers for Christ prayeth for them all indifferently hauing first praied for his Apostles Iohn 17.20 I pray not for these alone sayth our Sauiour but for al them which shal beleeue in me through their word Thirdly at that time when the Deacons were elected the congregation was at Ierusalem neither were there as yet any other Pastors ordained therefore the Apostles only attēded vpon preaching of the word but afterward when they had ordayned Pastors in other Churches to them also fully was committed the word of reconciliation Ephes. 4.11 Christ hath giuen some to be Apostles some Prophets some Pastors and teachers So that Pastors teachers though ordained first by the Apostles yet had their calling of God and together in their calling authoritie and commission to preach neither being once ordayned needed they to expect anie further license from the Apostles And as for the right of ordayning and imposition of handes though it were chiefly in the Apostles yet the Pastors and Elders together with them layde on their handes Act. 13.4 Yea the Rhemists confesse as much that when a Priest is to be ordered the rest of the Priests together with the Bishop doe lay on their hands Annotat. 1. Timoth. 4.18 What doth this else signifie but that they haue some interest in ordayning together with the Bishop The law also must be changed Heb. 7.12 that is the manner and forme of the priesthood But we easily see your drift you would gladly haue vs like of this argument that in stead of a high Priest in the law you might bring a Pope into the Church The Protestantes FIrst though we doe admitte that for auoyding of schisme the Church hath thought it meete there should be difference in degree and a superioritie among Ministers yet your princely dominion which you doe vrge in no wise must be admitted 1 It is contrary to the rule of Christ. Luk. 22.25 the Kings of the nations are Lords ouer them and they that haue authoritie ouer them are called benefactors Here our Sauiour speaketh not of tyrannical dominion for how could tyrants be benefactors but forbiddeth that there should be any such princelike and pompous preeminence among ecclesiasticall persons as there is among secular and ciuill gouernours A superioritie may be graunted but not as the Prince is ouer his subiects it was so in time of popery that the people were halfe subiects to the Prince and halfe subiects to their spirituall gouernours But though we acknowledge other ecclesiasticall fathers and pastors yet we are subiects onely to our prince 2 Saint Peter also is flat against this princely rule and dominion Feede the flock sayth he not as Lords ouer Gods heritage but that you may bee ensamples 1. Pet. 5.3 But are not they I pray you Lords ouer the flock that challenge to be princes Secondly concerning the power of preaching we affirme that euery pastor once ordayned hath sufficient authoritie to preach in his owne flocke and charge as Iohn Husse notably prooued to their face out of a certayne glose in the fift booke of the decretals that when as the Bishop ordayneth anie Priest he giueth him also therewithall authoritie to preach Wee denie not but when there is iust occasion this authoritie maybe restrayned by the Church gouernours and so also may an euill Minister be suspended
and Church officers their dueties and may in their owne persons execute the one that is spirituall duties that they may as well intermeddle in the other But these two offices of Ciuill and Ecclesiasticall gouernment are distinguished and must not be confounded The Prince though he haue authoritie to command Ecclesiasticall persons yet being a ciuill Magistrate is not to deale with the execution of spirituall dueties Bishops pastors likewise haue a spiritual charge ouer kings princes to shew thē their duties out of Gods word yet because they are persons Ecclesiastical they ought not to meddle with meer Ciuill dueties The Prince hath the soueraigntie of externall gouernement in all causes ouer all persons yet not alike for Ciuill offices he may both command and execute Ecclesiasticall duties he commandeth onely Bishops and pastors haue also a spirituall charge ouer all prescribing out of Gods word as well the duetie of Magistrates as of Ministers but not alike for the one they may fully execute so may they not the other The head in the naturall bodie resembleth the Prince in the commonwealth in some sense the head giueth mouing to the whole bodie and all the parts thereof but to the principall parts in the head the eyes tongue eares it giueth beside the facultie of mouing the sense also of seeing tasting hearing So in the common-wealth by the Princes authoritie all persons are kept in order and vrged to looke to their charge both ciuill officers and spirituall as al the parts of the bodie receiue mouing from the head But the ciuill officers receiue power and authoritie beside and their very offices of the King as the parts in the head receiue sense from their fountaine but Ecclesiasticall Ministers receiue not their offices from the Prince or any mortall man but they haue their calling according to the order of the Church of God Argum. 2. For the space of 300. yeeres the Church after Christ had no Christian gouernours but all Heathen and Idoll worshippers yet then the Church was established and preuailed Ergo Ciuill Magistrates ought not to deale in Ecclesiasticall affayres Bellarmine Ans. 1. Euen then also the Heathen Emperours had authoritie in Church matters and if they had commanded any thing agreeable to true religion they should haue been obeyed as Cyrus in the law which he made for building the temple Ezra 1. Darius the Median for worshipping the true God Dan. 6. Fulk Rom. 13. sect 3. The heathen Emperours then had the same power but they knewe not how to vse it Christian Princes doe succeede them in the same office but are better taught by the word of God how to exercise the sword Secondly we denie not but that in the time of persecution all things necessarie for the spirituall building thereof may be had without the Magistrate as a Vineyard may bring forth fruite without an hedge but it cannot enioy peace nor be in a perfect estate in respect of the externall gouernement but vnder good Magistrates as the Vineyard may soone be spoyled the wild bore and the beasts of the field may breake in vpon it hauing no hedge The child being in the womb though it haue as yet small vse of the head but is fed by the nauell which is in steed of the mouth hath in it selfe the lineaments and proportion of a humane bodie yet it wanteth the perfect beautie till it be borne and come forth and the head receiue his office So may the Church haue a being in persecution and the want of the ciuill head may be otherwise supplied but it is not beautifull till the head be set vp and the sword put into the Christian Magistrates hand Argum. 3. Princes haue no cure nor charge of soules Ergo they are not to meddle with Ecclesiasticall lawes Rhemist annot 1. Corinth 14. sect 16. Ans. Parents haue charge ouer the soules of their childrē for they are charged to bring them vp in the instruction and information of the Lord Ephes. 6.4 Therefore Princes also haue directly charge of the soules of their subiects according to their place and calling by prouiding and making good Ecclesiasticall lawes and compelling them to the true seruice of God As the Ecclesiasticall Ministers in another kind and more properly are said to haue the cure of soules in feeding and instructing the people Fulk ibid. The Protestants THe ciuill Magistrate by the word of God hath power to make and constitute Ecclesiasticall lawes and to establish true religion and see that all persons vnder their gouernment doe faithfully execute their charge To say therefore that the Church officers are to deuise lawes concerning religion and the Prince onely to execute them is to make the Prince their seruant and doth derogate too much from the princely authoritie Neither doe we giue vnto the Prince absolute power to make Ecclesiasticall lawes for first the Prince is not to prescribe what lawes he listeth to the Church but such as onely may require the true worship of God Secondly that it is expedient and meete according to the commendable custome of this land that the godly learned of the Clergie should be consulted withall in establishing of Ecclesiastical ordinances vnlesse it be in such a corrupt time when the Church gouernours are enemies to religion for then the Prince not staying vpon their iudgement ought to reforme religion according to the word of God as we see it was lawfully and godly practised by King Henrie the 8. Thirdly we doe make exception of all such Ecclesiasticall canons and ordinances the making whereof doth properly belong to the office of Bishops and gouernours of the Church for our meaning is not that it is not lawful for Ecclesiastical Ministers to make Ecclesiastical decrees which do properly concerne their office as concerning the censures of the Church excommunication suspension absoluing binding loosing and such like which things are incident to their pastorall office and yet we grant that the Prince hath euen in these cases an ouerruling hand to see that none abuse their pastoral office But that any lawes ought to be made without the authoritie of the prince which the prince is bound to execute we vtterly denie And so we conclude that the ciuill Magistrate hath power ouer all persons and in all causes both temporall and ecclesiasticall in such manner as we haue sayd 1 S. Paul willeth that praiers should be made for Kings and Princes that vnder them we may leade a peaceable life in all godlines and honestie 1. Tim. 2.2 Ergo it is their duetie as well to procure religion by their authoritie as ciuill honestie Againe He beareth not the sword for nought Rom. 13.4 He hath power to punish al euill doers therfore also to correct euill ministers to make Ecclesiastical lawes for otherwise he should haue no ful power to correct the transgressors thereof 2 We reade that Iosua Dauid Salomon Iosia did deale in ecclesiasticall matters which concerned religion and the worship of God
Bellarm. They did it by an extraordinarie authoritie not as Kings but as Prophets Nay it was an ordinarie power for all the good kings of Iuda beside as Iehosaphat Hezekiah and others did take care of religion this was so properly annexed to the kingly office that idolatrous kings also tooke vpon them to command false religion as Ieroboam set vp two golden calues and Ahaz king of Iudah cōmanded Vriah the high Priest to make an Altar according to the patterne which he sent from Damascus 2. King 16.11 This power also was afterward exercised by Christian Kings and Emperours as Constantinus Theodosius Martianus made lawes for the Church Fulk annot 1. Cor. 14. sect 16. Iustinianus the Emperour decreed many things concerning Church affayres as how excommunication should be vsed how Bishops and Priests should be ordained concerning the order and manner of funerals that the holy mysteries should not be done in priuate houses Carolus magnus decreed that onely the Canonical bookes of scripture should be read in the Church he chargeth all Bishops and priests to preach the word Lodouicus Pius his sonne and Emperour after him ordained that no entrie should bee made into the Church by Simonie that Bishops should bee chosen by the free election of the Clergie and the people All these Emperours did lawfully exercise their princely authoritie in Ecclesiastical matters Ergo other princes may doe the same still 3 Augustine saith Epistol 50. Quis mente sobrius c Who in his right wits would say to the King It pertaineth not to you who in your kingdome is religious or sacrilegious to whom it cannot be said let it not pertaine vnto you who in your kingdome will be chast or vnchast And in another place Ad fratres in erem serm 14. Tunc iustitia dicitur gladius ex vtraque parte acutus quia hominis defendit corpus ab exterioribus iniurijs animam à spiritualibus molestijs Then iustice is rightly called a sword with a double edge because it doth both defend the bodie from externall and corporall wrongs and the soule from spirituall vexation That is the sword of the Magistrate serueth as well to prune the Church and to cut off all errors and heresies in religion as to destroy the vices and corruptions in manners AN APPENDIX OR FOVRTH PART OF THE QVEstion whether the Prince in any good sense may be called the head of his kingdome and consequently of the Church in his kingdome The Papists THey do appropriate this title to be called heads of the vniuersall Church to error 101 the Pope of Rome most blasphemouslie for there can be no head of the vniuersal bodie but Christ But for Princes to be called the head that is chiefe gouernours of the Churches in their kingdomes they do abhorre it Whereupon Bellarmine is so saucie as to checke and controule King Henrie the 8. because he was called the head of the English Church 1 The heathen Emperours were not heads of the Church being not so much as members thereof therefore neither Christian Magistrates which doe succeede them in that authoritie Rhemist annot 1. Pet. 2. sect 6. Ans. 1. The argument followeth not they were no true mēbers of the Church therefore could not be heads that is haue the soueraigntie of the externall gouernment for wicked kings and princes doe keepe their magistracie gouernment still who though they be not true members of the Catholike Church yet ought to be obeied as princes 2. Though the metaphorical name of head agreed not vnto them yet were they by Gods ordinance appointed to be heads gouernours of his people protectors of his Church should haue been if they had not abused their authoritie 3. Christian princes though they haue the same authoritie which they had yet now exercising the sword according to Gods law and being Nurses of the Church may vse and retaine those princely titles in deed to be called Patrones and defenders of the faith head that is chiefe gouernours and protectors of the Church which by right had been due vnto the other if they had vsed their authoritie as they should 2 Christian princes are members of the Church Ergo not heads for if they were heads how could the Church stand without them as it did in the time of persecution Ans. First as though the head is not a member and part of the bodie though a principall one so the Prince is a member of the Church but a principall and chiefe member not of the inuisible Church for so Christ is onely head but of a particular visible Church Secondly we denie not but that the inuisible and spiritual Church may consist without the Magistrate but a visible flourishing and wel-gouerned Church cannot want a head or chiefe gouernour that is as a wall or hedge vnto it The Protestants TO bee head of the vniuersall Church is proper onely to Christ and in that sense is not communicable to any creature for he is to his Church as the head to the naturall bodie giuing vnto it influence of grace spirit and life he is therefore the onely mysticall head of the vniuersal Church But in another sense the Prince may be said to be the head and chiefe gouernour of his kingdome of that particular visible Church where he is king We make him neither the mysticall head which is only Christ farre be that blasphemie from vs nor a ministerial head as they make the Pope to be as Christs Vicegerent in the Church but a politicall head to keepe and preserue the peace of the Church and to see that euery member doe his office and duetie But this name we confesse is vnproperly giuen to the Prince neither were we the first inuentors of it for the papists first gaue it to Henry the 8. And there are other titles which doe sufficiently expresse the office of the Prince and may bee more safely vsed If any man thinke it too high a name for any mortall man and so not to be giuen to any we will not greatly contend about it But if any denye it to the Prince as thereby to abridge her of her power in Ecclesiastical matters we doe stand stiffely for it and are bold to affirme that with much better right is this title attributed to the ciuill Magistrate then it was to the Pope yea and that it hath been of old giuen in a modest and sober sense to Kings and Princes and may with a fauourable exposition be still and Princes also may receiue this honour and title at their subiects hands with protestation of their Christian meaning herein 1 This phrase for the King to be called the head is not vnusuall in scripture 1. Sam. 15.17 Saul is sayd to be the head of the tribes Psal. 18.43 Dauid the head of the nations Isay. 9.15 The Prince or honourable man the head of the people yea Princes are called Gods Psal. 82.2 which is a name of greater Soueraigntie then to be called heads
be lawfull to worship them Fourthly what manner of worship it should be THE FIRST ARTICLE OF THE DIFFErence betweene Idols and Images The Papists THere is great difference say they betweene an Image and an Idoll an Image called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the true similitude of a thing an Idoll 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 error 38 in Greeke translated simulachrum doth represent that which is not as were the Idols of Venus Minerua women Goddesses which was a meere deuised thing Images they confesse they haue but no Idols Bellarm. cap. 5. First S. Paul sayth 1. Corinth 10. That an Idoll is nothing that is doth represent a thing that is not as such were their heathenish Idols Bellarm. Ans. First the place is not so vnderstood for the Apostle sayth That things offered to Idols also are nothing which were not made to represent any thing But his meaning is this that of themselues they are nothing to breede offence neither were it needfull to shunne eating of Idoll sacrifices or to abhorre an Idoll but that they are abused and turned to the seruice of diuels as it followeth in the next verse Therefore an Idoll is not sayd to be nothing because it representeth a thing imagined but that of it selfe being but wood or stone or such like it were not offensiue if it were not abused to idolatrie Secondly all the portraictures of the Heathen were not Idols in this sense for Iupiter Mars Apollo Hercules whose images they had were men sometime liuing Thirdly you haue images representing nothing as the pictures of Angels of God the Father of the holy Ghost which haue no shape nor likenes Againe you haue also your imagined Saints as S. George S. Christopher for there were neuer any such and therefore you haue Idols as well as the Heathen The Protestants THough the name Idoll haue an odious signification in the English tongue yet neither the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor the Latine simulachrum doe sound so euill vnto the eares and in many places of the scripture we may in differently reade idoll or image for all worshipping of Images is idolatrie If we will distinguish them they are thus rather to be seuered An Idoll is that image which is set vp with an intent to be worshipped an Image is a generall name as well to vnlawfull pictures set vp for idolatrie as lawfull which haue but a ciuill vse But that the Papists Idols are images thus we proue it Argum. 1. The scripture calleth the Gentiles Idols images Rom. 1.23 there the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed Ergo idoll and image are taken for one they haue images set vp for religious or rather irreligious vses Ergo Idols Arg. 2. Apocal. 9.20 There is mention made of Idols of gold siluer brasse which cannot be vnderstood of the Idols of the Gentiles which were abolished long agoe and that prophecie is to be vnderstood of men liuing after the opening of the seuenth seale which is toward the end of the world Wherefore it must needes be vnderstood of the Papists who are the onely knowne people in the world that worship images Ergo they haue Idols Augustine taketh imago and simulachrum which is the Latine for the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all one for the loue of the dead sayth he images were first made whereof the vse of simulachers or Idols doe arise THE SECOND ARTICLE WHETHER IT BE lawfull to haue the images of the Trinitie of Christ or of the Angels The Papists error 39 THat Images may haue a good ciuill vse as for decencie or comelines of some worke or for vtilitie of storie it is of neither part denied but they further affirme that it is lawfull to expresse the Trinitie by pictures as God like an olde man and with the world in his hand Christ as he walked vpon the earth the holy Ghost in the likenes of a Doue the Angels with wings and these pictures they say are very meete and profitable to be set vp in Churches Rhemist Act. 17. sect 5. Arg. 1. To paint the Trinitie or any one of them as they appeared visiblie is no more inconuenient then it was vndecent for them so to appeare Rhem. ibid. Ans. You flatly controll the law of God which simply forbiddeth any similitude to be made of things in heauen or in earth to worship God by And Deut. 4.15 God expresly declareth that he would not appeare in any visible shape when he gaue the law lest the people should abuse that shape to make an image of God after it Lastly the argument followeth not for God sawe it was conuenient sometime by visible signes to appeare vnto men and yet seeth it to be inconuenient for pictures to be made to resemble him by for els he would neuer haue forbidden it Arg. 2. The angels were pictured in forme of Cherubims Ergo Spirits may be portraicted Ans. When you can shewe an expresse commandement for your images as the Israelites had for them we will yeeld that they are lawfully made Againe how followeth it God may command images to be made for the vse of religion Ergo men may for the law bindeth not the Lord who is the lawmaker But the law sayth thou shalt not make to thy selfe that is by thine owne authoritie any grauen image The Cherubims also were not made publikely to be seene and gazed vpon by the people but were set in the holy place so are not your pictures and images which are set vp openly in your Churches to entise people to idolatrie The Protestants TO set forth the Godhead and diuine nature by any picture or image is impossible and therefore both vnlawfull and inconuenient but to bring them into Churches and to make them for some vse of religion is a high steppe vnto grosse superstition 1. Such images of the Trinitie among the Papists are made to resemble the diuinitie and Godhead for to what purpose els should such images be made Fulk Act. 17. sect 5. They picture God the Father like an old man because in that forme he appeared to Daniel but how knowe they whether it were God the Father rather then God the Sonne who is as old as God the Father or then the whole Godhead They commend also the image of God the Father with the world in his hand which is a lying image and maketh simple people to beleeue that the world was made onely by God the Father which was the worke of the whole Trinitie Some of the Papists themselues as Abulensis Durandus Peresius doe hold that the image of God ought not to be made and that it is rather tolerated then allowed in the Church As for the images of Christ in the forme of a Lambe and the holy Ghost in shape of a Doue Bartholomaeus Caranza a papist sheweth that they were forbidden in the sixt generall Synode Canon 28. And this Bellarmine denyeth not Concerning the picture of Christ as he was man the Papists
bodie to abstayne from hurtfull meates as likewise to keepe a temperate and sober dyet and to take heede of surfetting and drunkennesse These kindes of abstinence in making difference of meates wee mislike not but for pietie or religions sake to distinguish them it is to too great superstition The Papists FOurthly their religious kinde of fasting they holde not to bee a generall error 77 abstinence from all meates and drinkes but onely from some certaine kindes as from flesh and wine as Timothie refrayned from drinking of wine and in steade thereof vsed water 1. Timothie 5. verse 23. Rhemist The Protestants Ans. FIrst for chastising of the bodie it is lawfull to abstayne either wholly for a time or in respect of the quantitie or qualitie of the meates which may more prouoke carnall lusts not in the prohibition of the whole kind as the Papists doe of all flesh bee it neuer so grosse or small in quantitie Likewise it is lawfull for chastising of a mans body to abstaine from any kinde as of wine fruites spices flesh so that the vse of them be not forbidden as though in the very abstinence there were religion Fulk ibid. 2 But the true and properly religious fast of Christians is a generall abstinence from all meats and drinkes during the time of such fasting Esther 4.16 Nehemiah 9.4 Where the manner of their fast is described howe the lawe was read vnto them foure times in the day and as oft did they worship the Lord and confesse their sinnes It was the custome of the Church also in Augustines time in the dayes of fast not to abstaine onely from flesh or some certayne kinde of meate as the Papists vse but altogether to continue fasting till the eeuen Rogo vos fratres sayth he vt in isto sacratissimo tempore exceptis dieb dominicis nullus prandere praesumat I pray you brethren that in this holy time none of you presume to dine at all except it be vpon the Lords daies Ergo they that wil keepe a true religious fast if they are able ought for the time wholly to absteyne The Papists error 78 FIftly they erre in affirming fasting to be a meritorious worke Rhemist 1. Corinth 15. vers 32. Anna Tobie Iudith Esther serued and pleased God by fasting Annot. Math. 15. sect 3. The Protestants Ans. FIrst we doubt not but that fasting is a worke acceptable to God being referred to the right end as to chastise and humble the bodie 1. Corinthians 9.27 and to make our prayers more feruent 1. Corinthians 7.5 But otherwise there is no holinesse or vertue in fasting of it selfe neither is it by the worke wrought of any merite or worthines For our prayers which are a more principall worke then fasting is yet of themselues by any worthynes in them are not regarded of God for Salomon sayth When thou hearest haue mercie 1. King 8.30 It is of the Lords mercy that our prayers are heard not of any worthynes in them Augustine sayth very well Si volumus bene ieiunare à cibis ante omnia ieiunemus à vitijs Quid prodest pallidum esse ieiunijs si odio inuidia liuescas What doth it helpe to fast from meate if wee fast not from sinne What auayleth it to be pale and wan with fasting if thou frettest with hatred and enuie Ergo the externall or outward acte of fasting of it selfe is litle or nothing worth The Papists error 79 SIxtly and lastly they grieuously offend in their fastings in laying so straight and hard a yoke vppon mens shoulders as charging them vnder payne of damnation to keepe their fasting dayes making it deadly sinne yea heresie to transgresse them as one Laurence Staple was troubled and persecuted anno 1531. because in Lent hauing no fish hee did eate egges butter and cheese nay they were so cruell that hardly they suffered women in child-bed to haue flesh in their houses As anno 1532. two young Gyrles were constrayned to abiure because they were found vppon Saint Peters eeuen eating broth made of mutton their mother lying in childe-bed Howe was poore Frebarne tossed too and fro and brought into great daunger because a pigge was found in his house in Lent time for the which his wife longed The Protestants Ans. FIrst no positiue law not grounded vppon scripture can so binde any person that in the breaking of such hee shall sinne deadlie And of this sorte is the fast of Lent and other dayes for religion which were ordayned without authoritie of scripture Lambert ad articul 17. And seeing the rest of the Sabboth being the commaundement of GOD might yet vpon necessarie cause be broken as wee haue shewed how much greater libertie ought the people to haue had in the obseruation of those dayes which were onely inioyned by men for who seeth not that the rest in the Lords day being Gods owne appoyntment ought more surely to binde then fasting vpon forbidden dayes enforced by men yet was it counted an heynous sinne to eate flesh vpon a day interdict and a small offence or none to violate the rest of the Sabboth 2 Saint Paul could see no such necessitie of fasting and abstinence when hee willeth Timothie to drinke wine and no longer water for his infirmities sake 1. Timoth. 5.23 But if there were religion in fasting and abstinence it ought not to be intermitted for the bodily health for the lesse principall is to giue place to the greater In Augustines time also there was no such necessitie Qui ieiunare non praeualet in domo sua praeparet quod accipiat He that is not able to fast let him prepare in his house for his owne eating And agayne Si possibilitas non fuerit ieiunandi sufficit eleemosyna sine ieiunio If a man haue not possibilitie to fast in stead of fasting let him giue almes What is become now of your Lent and Imber fastes which you prescribe as necessary to be kept of all THE NINTH QVESTION CONcerning the Virgine Marie THis question standeth of many parts 1. Whether the B. Virgin Marie were conceiued without sin Secondly whether she vowed Virginitie before the Angel was sent vnto her Thirdly of the assumption of her body into heauen Fourthly of the dignitie and preeminence that shee hath as they affirme aboue all other Saints yea and the Angels to Fiftly of the merites of the virgin Marie and of the Aue Maria. THE FIRST PART WHETHER THE Virgin Marie were voyde of original and actuall sinne The Papists error 80 1 AL men are borne in sinne Christ onely excepted and his mother for his honor Rhemist Rom. 5. sect 9. Answ. it is no more dishonour for Christ to be borne of a sinner then to haue taken his flesh and lineally descended according to his humanity of Thamar that committed incest with Iuda and Rahab which was an harlot Math. 1.3.5 Secondly it maketh more for the honor of God that Christ was borne without sinne
onely faith but loue or charitie obtaineth remission of sinnes Bellarm. ibid. Rhemist in hunc locum The Protestants Ans. THe argument is not from the cause to the effect but from the effect to the cause for Christ doth not reason thus she loued much therefore many sinnes are forgiuen her but contrariwise Many sinnes are forgiuen her therefore she loueth much As the next words declare to whom little is remitted he loueth little And our Sauiour sayth in plaine words in the last verse That her faith had saued her whereof her loue was an effect Argum. That the contrition of the heart is no meanes of our iustification nor a meriting cause or procuring of remission of sinnes Saint Paul sheweth Rom. 4.5 6. To him that beleeueth faith is counted for righteousnes And Dauid declareth the blessednesse of that man to whom God imputeth righteousnes without workes It is faith then onely that obtaineth remission of sinnes and a man is iustified without any respect had to his workes Therefore neither contrition nor any other worke inward or outward procureth remission of sinnes but faith onely is the meane So Augustine sayth Opera sequuntur iustificatum non praecedunt iustificandum Workes followe a man alreadie iustified they goe not before to iustification De fide operib cap. 14. Therefore the worke of contrition is not auaileable to iustification The Papists 5. COntrition they say is not necessarie for veniall or small offences neither error 11 is a man bound thereunto So. lib. 4. distinct 17. articul 3. The Protestants THis assertion is cleane contrarie to scripture for the Prophet Dauid praieth not onely to be kept from presumptuous sinnes Psalm 19.13 but euen to be cleansed from his secret faults vers 12. Augustine agreeth Non solum propter vitae huius ignorantiam sed etiam propter ipsum puluerem mundi huius qui pedibus adhaerescit quotidianam habere debemus poenitentiam Not only for the ignorances of this life but euen for that drosse and dust of the world which hangeth vpon our feete we ought daily to repent vs. He meaneth the lesser and smaller scapes of our life The Papists error 12 6. THere is a kind of cōtrition that proceedeth only from the feare of punishmēt when a man doth leaue sinning not for any loue or delight he hath in God but onely for feare of damnation Euen this contrition also is good and profitable yet this seruile feare is at length cleane driuen out by charitie But there remaineth still in the godly an awe and feare of God and his iudgements with mistrust and feare of hell and damnation as Math. 10. Feare him that can cast bodie and soule into hell Rhemist Iohn 4. sect 6. Bellarm. lib. 2.17 The Protestants FIrst we acknowledge that the feare of punishment is necessarie in the beginning to make a way for true loue to enter as the bristle or needle as Augustine sayth maketh roome for the thred to enter We also confesse that there is a continuall feare and reuerence of God in the godly such as children haue of their parents but as for any mistrust or feare of hell and damnation after loue be once entred and we made the children of God which breedeth terror and anxietie of conscience it is cleane expelled and thrust out of the doores by loue Argum. So saith the Apostle There is no feare in loue but perfect loue casteth out feare and maketh vs to haue confidence in the day of iudgement 1. Ioh. 4.17 18. But he that feareth damnation and is afraid of the day of iudgement cannot haue confidence in that day So Augustine Quid dicimus de illo qui caepit timere diem iudicij si perfecta in illo esset charitas non timeret What say we to him that feareth the day of iudgement if loue were perfect in him he would not feare it THE SIXT QVESTION OF AVRICVLAR Confession the second part of penance The Papists error 13 NOne can rightly seeke for absolution at the Priests hands vnlesse they confesse particularly at the least all their mortall sinnes whether they be committed in mind heart will and cogitation onely or in word and worke with all the necessarie circumstances and differences of the same Rhemist Ioh. 20. sect 5. And this sacramentall confession as they call it must be made secretly to the Priest Concil Trident. sess 14. can 6. Argum. 1. This wonderfull power of remitting and retaining of sinnes which was giuen to the Apostles and their successors Ioh. 20.22 were giuen them in vaine if no man were bound to seeke for absolution at their hands which can not be had of them without distinct vtterance to them of our sinnes for they cannot rule the cases of conscience vnlesse they haue exact knowledge and cogitation of their sinnes Rhemist ibid. Ans. 1. God hath not made his ministers in Christs stead iudges of cases of conscience as though there were in them an actual power to remit and absolue sinnes but their office is onely to declare and set forth vnto all penitent persons the promises of God for remission of sinnes the seueritie of Gods iudgement against impenitent persons which is especially performed in the preaching and applying of the word either publiquely or priuately as S. Paul calleth the Gospell committed vnto him The word of reconciliation 2. Cor. 5.16 2. A man therefore may by their ministerie which are the preachers of reconciliation finde remission of sinnes without a particular declaration thereof neither is it necessarie for them to haue so exact a knowledge of our sinnes seeing they are not absolute iudges of the conscience but the ministers and ambassadors of reconciliation 2. Corinth 5.20 3. And Ministers are not to stay while suite is made vnto them for their helpe but they ought to exhort and desire men to be reconciled to God by their ministerie Argum. 2. As the Priests in the law had onely authoritie to discerne the leprosie of the people and therefore Christ sendeth the lepers to the Priest Luk. 17.14 so men must reueale the spirituall leprosie of sinne to the Priest Rhemist ibid. Ans. First the leprosie was not healed by the Priest but onely declared to be healed so sinnes are declared to be forgiuen by the Priest not properly forgiuē Secondly the Priest receiued not knowledge of all diseases but of this that was contagious therefore it would not followe hereupon that all sinnes are to be confessed to the Priest but such as are notorious where publique confession is by Church discipline inioyned and such confession we denie not Thirdly the argument followeth not from the Priests of the law to the Ministers of the Gospell for the Priesthood of the law is translated wholly vnto Christ who hath all knowledge to discerne and power to heale our spirituall diseases The Protestants COnfession of sinnes such as the scripture alloweth we doe acknowledge as namely these foure kinds There are priuate confessions either to God alone as Daniel confesseth