of the question First whether wicked men and infidels be true members of the Church Secondly whether the Catholike Church be inuisible 2 Whether the Catholike Church may erre and whether the visible Church may fayle vpon earth 3 Concerning the true notes and markes of the Church 4 Of the authoritie of the Church two partes First whether the Church haue authoritie in matters of faith beside the Scriptures and whether we ought to beleeue in the Church Secondly concerning the ceremonies of the Church 5 Whether the Church of Rome be the true Church two partes First whether it be the Catholike Church Secondly whether the Church of Rome be a true visible Church of these now in their place and order THE FIRST QVESTION OF THE definition of the Catholike Church The Papistes THe Catholike Church say they is a visible companie of men professing the same faith and Religion and acknowledging the Bishop of Rome to be their chief pastor and the Vicare of Christ vpon earth Bellarmin de Eccles. Lib. 3. cap. 2. Canisius capit de praecept Eccles. articul 9. Lindanus lib. 4. cap. 84. The Protestantes THe Catholike and vniuersall Church is the inuisible cōpanie of the faithfull elected and chosen to eternall life Iohn 10.16 A particular Church is a member of the vniuersall and Catholike Church and it is a visible companie and congregation of men amongest whom the pure word of God is preached and the Sacramentes rightly administred in the which visible congregation there may be and are many hypocrites euill and vnfaithfull men found and shal be to the end of the world Ex Amand. Polano So then betweene the vniuersall and particular Church there is a treble difference First the one is dispersed ouer all the world the other in some one country citie or any certaine place Secondly the vniuersall consisteth onely of the elect the particular both of good and bad Thirdly the Catholike is inuisible the other is visible and to be seene The question betweene vs and our aduersaries is about the vniuersall Catholike Church which they do falsly define in three points First they hold that wicked men are true members of the Catholike Church Secondly they allow not this distinctiō of the Church visible and inuisible but do affirme that the Catholike Church is visible Thirdly they make the Catholike Church to be in subiection to the Bishop of Rome Concerning this last point it belongeth to the controuersie of the Bishop of Rome and therefore we will not touch it in this place The other two are now to be handled in this question as two partes thereof THE FIRST PART OF THIS FIRST question whether wicked men and infidels may be true members of the Church The Papistes THey affirme that not onely the predestinate but euē reprobates also may belong vnto the Church and be true members thereof Bellarmin Lib. 3. de error 14 Eccles. cap. 7. Nay they denie that the elect which are vnborne and not yet called do appertaine to the Church of Christ. Rhemistes annot in 1. Tim. 3. Sect. 10. This then is generally their opinion that there is no internal grace or vertue required in the mēbers of the Church but onely the externall and publike outward profession Bellarmin cap. 2. And therefore they doubt not to say that euen wicked men and reprobates remaining in the publike profession of the Church are true members of the body of Christ. Rhemistes annot in Iohan. 15. Sect. 1. 1 They first alledge certaine places of Scripture as Math. 3. the Church is compared to a barne floore where there is both chaff and corne Math. 13. to a net cast into the sea where all manner of fish are gathered together 2. Tim. 2. to a house wherein there be vessels of honor and dishonor Ergo both good bad are members of the Church Bellarmin cap. 7. lib. 3. We aunswere All these places must be vnderstood of the visible Church which is knowen by the publike preaching of the word and therefore Math. 3. compared to a fanne and Math. 13. to a draw net the Apostles pastors and teachers are the fisher men Wherefore we denie not but that wicked men may be in the Church but not of it yea they may be members of the visible Church for a time but can not be truly ingraffed into the body of Christ. Fulk annot Iohan. 15. Sect. 1. 2 The Church say they is compared to a body 1. Cor. 12. as in the body there are some partes which haue neither sense nor life so in the Church there are some mēbers which haue neither faith nor charitie which is the life of the Church Ergo wicked men may be right members of the Church Bellarm. cap. 10. there may be also some fruitlesse braūches in the vine and so euill men may be members of Christ. Rhemist annot 15. Iohan. 1. euery braunch not bearing fruit in me shal be cast forth Ergo there may be fruitlesse braūches in Christ. We answere to the first who would haue said as the Iesuite doth that there are partes in the body that receiue neither life nor sense of the body doth he meane the nayles and heares as he seemeth to geue instance in the end of the Chapter but they are no partes of the body but excrements he is so deepe in his sophistrie that he hath forgotten Philosophie and yet they receiue some gift from the body for they grow encrease but the wicked receiue no grace at all from the Church The Rhemistes yet are more reasonable that say the wicked in the church are as ill humors and superfluous excrements in the body rather then liuely partes therof 1. Iohan. 2. Sect. 10. To the second is a dead bow or a braunch I pray you any part of the tree I thinke not the tree can not conueniently spare any one of the partes therof but the dead partes are hurtfull and combersome and it doth the tree good to cut them of But that they haue preuented vs we would haue vsed no better argument against them then this drawen from the resemblance of a mans body for as what is in the body receiuing no life nor power from the body is not properly a part of the body howsoeuer it seeme to be ioyned to the body so the wicked although they be in the outward face of the Church yet because they are not partakers of the spirituall life thereof by Christ are not truly to be iudged members of it 3 If wicked men should not be right members of the Church but the faithfull and predestinate we should be vncertaine which is the true Church which is not to be admitted because the whole doctrine and all the principles of Religion do depend of the testimonie of the Church Bellarm. lib. 2. cap. 10. We aunswere First although it is necessarie that the true Church should be certainly knowen yet not for that cause which the Iesuite pretendeth for the Religion of Christians is grounded vpon the Scriptures
and although the true Church doth geue a notable testimonie thereunto yet doth not our faith depend vpon their witnesse testimonie or allowance Secondly the true visible Church is certainly knowen by the preaching of the word and the right vse of the Sacramēts so that we doubt not but there is the true Church where we finde these markes neither is it needfull to know the estate of euery particular member thereof for so long as all actions in the Church are directed and ordered by the rule of Gods word we neede not to doubt to commit our selues to that Church howsoeuer otherwise men do stand before God and yet so much as is necessarie the faithfull may be iudged knowen by their fruites Thirdly though we admit that wicked men are mēbers yet the vncertainty remaineth still for they them selues hold that neither men not Baptised or persons excommunicate or heretikes can be of the Church but many may liue in the Church whom we know not to be Baptised which may be ipso facto by the deed doing excommunicate without publike sentence and heretikes also wherefore euen amongest themselues they are vncertaine who are members of the Church The Protestantes WE hold that the Catholike Church consisteth onely of the predestinate and comprehendeth the vniuersall number of all those which shal be saued not onely those now liuing on earth but all that haue bene since the beginning of the world of this Church S. Paule was euen being a persecuter for he was neuer a member of the deuill nor reprobate as Iohn Husse saith articul 2. Of this Church Iudas the traytor neuer was though he were reputed for a Disciple of Christ for a while Huss articul 7. Therefore the wicked and reprobate though they liue in the outward assembly of Christians are no more the true members of Christ then the tares in the field may be counted wheat or good corne 1 The true members of Christ are also his sheepe the wicked are not the sheepe of Christ Ergo neither his members The sheepe of Christ heare his voyce they do not heare his voyce Ergo if they shall aunswere that hypocrites and wicked men do heare Christes voyce so long as they continue in the outward profession of Christians we thus improue it Christes sheepe do folow him in life and example Iohn 15.4 but so doe not they If it shal be yet aunswered that they may also a while walke in Christes steps this is not enough for all Christes shal be saued ver 9. wherfore the Gospell vnderstandeth such folowers as continue to the end 2 Christ is the head of his Church and all the partes thereof but he is not the head of the wicked reprobate Ergo. The Iesuite graunteth that he is the head euen of those partes that shall perish Bellarmin cap. 7. We thus answere Christ is the head onely of those for whom he gaue him selfe Ephe. 5.23.25 but he gaue not him selfe for the wicked Ergo. If this be denied we thus proceede Christ dyed onely for those whom he sanctifieth and cleanseth to make them a glorious Church without spot and wrincle Ephe. 5.26.27 But this can not agree any wise to the wicked Ergo. 3 The Church of God is the whole familie of the children of God in heauen and earth Ephe. 3.15 they both make but one Church the wicked are not of this familie for who would say that the Saintes in heauen and wicked and reprobate men vpon the earth are felow seruaunts and of one houshold Ergo they are not of the Catholike Church 4 Of all other that is a most euident place 1. Iohn 2.19 they went out of vs but were not of vs Ergo heretikes and reprobates are not of the church Bellarmine aunswereth though they were not of vs that is of the Church animis voluntate in soule and minde and purpose of hart yet they were of vs externa professione in externall profession Thus they are not ashamed such is there great boldnesse to contradict the scriptures for the Apostle saith non erāt ex nobis they were not of vs they say yes forsoth after a sort erāt ex nobis they were of vs the Apostle saith nay they say yea he saith indeed exierunt ex nobis they went out of vs which soundeth nothing like as erant ex nobis they were of vs as the Iesuite subtillie would conclude 5 Let Augustine speake for vs both Illa columba vnica pudica casta sponsa sine macula ruga non intelligitur nisi in bonis iustis sanctis That louely doue saith he the chast vndefiled and vnspotted spouse that is the Church of God is onely vnderstood of those that are righteous faithfull holy Ergo the wicked are not of the Church which is the spouse of Christ. THE SECOND PART OF THE QVESTION whether the Catholike Church be inuisible The Papistes THey do affirme that the Catholike Church is and hath bene alwayes visible error 15 not so visible because it might be seene but that it hath bene alwayes actually visible not seene onely vnto the mēbers of the church but notoriously knowē to the whole world Rhemens annot in Math. cap. 5. Sect. 3. Neither do they meane any particular Church so to haue bene visible but the vniuersall catholike church which they define to be a visible cōgregatiō of all faithfull men Canisius cap. de fide Symbol articul 18. Bellarmin lib. 3. de Eccles. cap. 12. ration 7. 1 The foundation of the Church is visible therefore the Church is visible the proportion they proue thus for whether we affirme Christ or Peter to be the foundatiō of the Church both of them are now visible in him which is the Vicare of Christ and Peters successor We answere First we vtterly denie either Peter to be the foundation of the Church or els the Pope to be his lawfull successor for Peter is no more the foundation of the Church then all the Prophetes and Apostles Ephe. 2.20 whose doctrine is the foundation not their persons And as for the Pope we care not so much for outward successiō in place which notwithstanding they can not proue to haue bene perpetuall without interruption as we do require a succession of faith and doctrine Secondly we affirme that Christ is the foundation but not the visible beholding of Christ with the carnall eyes but beleeuing in his name for when Peter had vttered that notable confession of Christ he said that flesh and bloud had not reuealed it but his father in heauen but if the beholding of Christ had geuen Peter a sight of the foundation thē flesh had reuealed it vnto him his carnall eyes had brought him to Christ. Thirdly we may much better returne this argument vpon them selues that because the foundation of the Church which is faith in Christ is inuisible therefore the Church is inuisible 2 They heape vp many places of Scriptures but to small purpose as Math. 18. tell the
Church Actes 15. when they came to Ierusalem they were receiued of the Church Philip. 3.6 Paule persecuted the Church how could the church be persecuted how could it receiue the Apostles if it were not visible Bellarmin cap. 12. We answere what goodly reasons here be a particular church such as was at Ierusalem may be seene Ergo the catholike and vniuersall Secondly a particular church may be sometime visible Ergo alwayes Thirdly the church is visible vnto the faithfull as in time of persecution for to Paule it was not knowen when he persecuted it but onely to the brethren Ergo it is visible to the world For these three points they must proue that the catholike church not a particular is visible that the Church is not sometime but alway visible yea and to the world or else they say nothing for shame masters make better arguments 3 He hath set his tabernacle in the sunne Psal. 19. The Church is as a Citie vpon an hill Math. 5. Ergo it is alwayes visible Bellarmin ibid. Rhemist Math. 5. Sect. 3. We answere First the Apostles them selues euen at this time when Christ spake these wordes vnto them were not so in sole or in monte in the sunne or vpon the hill that they were seene of the world nay they were not seene nor acknowledged of the Scribes and Pharisies in Iewrie the Church is seene of the faithfull it is visible to them that search for her out of the Scriptures they that caÌ„ see the mountaine shal see the Citie the mountaine is Christ the Citie is the Church No marueile if the Church be not alwayes visible to the world for they see not neither do they know Christ. Secondly the church is said to be on a hill because the truth seeketh no corners heretikes and false tâ—achers flye into the desert and into secret places Math. 24. ver 26. But the truth is not ashamed the Apostles confessed Christ eueÌ„ before Kings and Princes Marke 13.19 so Augustine expoundeth it Cont. Faustum lib. 13. cap. 13. The Protestantes COncerning the catholike church we hold that because it is an article of our faith it is alwayes vnto the world inuisible and not to be espyed but by the eyes of faith Fulk Math. 5. Sect. 5. Concerning particular churches if by visible they vnderstand that which may be seene so we graunt they are alwayes visible Fulk Act. 11. v. 24. If for that which is actually visible we say it is not so alwayes visible to the world nay it may sometimes be so hid and secret that the members know not one another Fulk in Math. 5. Sect. 3. 1 To the Hebrues it is thus written cap. 13. v. 18.23.24 you are not come to the mouÌ„taine which might be touched but to the Citie of the liuing God the celestiall Ierusalem c. Ergo the church is inuisible and here opposed to the visible hill of Sinay Bellarmine answereth that this is vnderstood of the triumphant church in heauen not of the militant vpon earth To this we make answere the Apostle vnderstandeth the whole vniuersall church in heauen and earth which both make but one familie Ephe. 3.15 for here he nameth not onely the spirites of iust men which are in heauen but the faithfull vpon earth whose names are written in heauen the congregatioÌ„ saith he of the first borne the wordes are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gathering together collection or coÌ„gregation which must needes be vnderstood of men vpon earth Againe saith he ye are come not ye shall come they had now left the smoking mountaine Sinay and were come to Sion the church vnder the Gospell Wherefore this is a most firme and inuincible argument the catholike church is the vniuersall number of Gods chosen in heauen and in earth Ergo inuisible 2 We will giue an instance In the dayes of Elias the church was not visible for he camplaineth and saith that he was onely left alone 1. King 19.10 Ergo the church is not alway visible The Rhemistes answere First at that time the church was visible in Iudaea the souldiers were numbred to 1000. thousand 2. Chron. 17. We aunswere againe First belike they haue taken a more exact account of them then the Lord him selfe for he saith he had reserued 7000 1. King 19.18 that had not bowed their knees to Baall they say there were ten huÌ„dred thousand Againe Elias if he had knowen such a number could not haue bene left so comfortlesse as in grief of hart to desire to dye But be it graunted that the church was visible in Iudaea at this time though it were not so to Elias yet where was that visible church in the dayes of Achaz and Manasseh when Iudaea fell also to Idolatrie Thirdly to beleeue that there is an holy catholike church is an article of our faith Ergo it is inuisible Bellarmin answereth First the holinesse of the church is inuisible We reply so the church is partly visible partly inuisible by his confession First why theÌ„ do ye define the catholike church to be a visible coÌ„gregatioÌ„ if it be not wholly altogether visible they know that difinitio must coÌ„uenire definito the definitioÌ„ must agree wholly to that which is defined but now it is not for they say the catholike holy church is partly visible as it is a church partly inuisible as it is holy Secondly do we not say in the Creede Credo Catholicam as well as Credo Sanctam I beleeue a catholike church as well as I beleeue the holy church then it is also inuisible as it is catholike because this also is part of the article see I pray you what shifting is here Secondly he answereth that some thing is seene in the church some thing beleeued for we see that visible companie of men which make the church but whether that companie be the true church we do not see it but beleeue it We reply againe First the Iesuite hath not yet proued that some thing is seene in the church some thing beleeued but one thing is seene namely the congregation as they are men another thing is beleeued that they are the church the sight and beliefe now by his owne confession are not both in the church Secondly we denie that the vniuersall coÌ„panie of the catholike church which is the number of the predestinate can be seene therefore all is beleeued and nothing seene Thirdly he saith that by faith we know which is the true church Ergo by faith we know which are the members of the church Ergo by faith the meÌ„bers do know them selues to be of the Church therefore faith is requisite in the true members of the church theÌ„ vnfaithfull men can not be true members of the church which point the Iesuite strongly before maintained against vs. Mendacem oportet esse memorem a lyar had need haue a good memorie lest he tell contrarie tales and so hath the Iesuite here for before he denied
that faith was requisite to make a true member of the church here he saith that without faith a mēber cā not be knowen much lesse therfore made 3 The Rhemistes confesse in these very words that in the raigne of their imagined and supposed Antichrist the externall state of the Romane church and publike entercourse of the faithfull with the same shall cease and that there shal be onely a communion in hart with it and practise in secret Annot. in 2. Thess. 2. Sect. 10. Where then I pray you shal be your tabernaculum in sole ciuitas in monte candela splendens in domo your tabernacle in the sunne your Citie in a mountaine your candle shining in the house that is say you in the world Math. 5. Sect. 3. Ergo out of their owne wordes we conclude that the church shall not alwayes be visible and notoriously knowen in the world Lastly we will conclude with Augustine Aliquando in sola domo Noah Ecclesia erat in solo Abraham Ecclesia erat in solo Loth domo eius Ecclesia erat in solo Henoch Ecclesia erat Sometime the church was onely in Henochs house sometime onely in Noah some time in Abraham alone in Loth his house How then hath the church bene alwayes so visible and notoriously knowē to the world when it hath layen hidden some time in one house yea in one man THE SECOND QVESTION whether the Church may erre THis questiō is deuided into two parts First whether the catholike church may erre at all or not Secondly whether the visible church vpon earth may fall away from God into Idolatrie and apostasie THE FIRST PART WHETHER THE Catholike Church may erre in doctrine The Papistes THey do teach that the catholike church can not possiblie erre not onely in matters absolutely necessarie to saluation but not in any thing which error 16 it imposeth and commaundeth whether it be conteined in the word of God or not yea that it can not erre in these things which beside the word of God are commaunded And by the church here they do meane not onely the Pastors and Bishops but the whole companie of the faithfull so that neither that which all the pastors of the church do teach can be erronious nor what is receiued generally of the whole church Bellarm. de Eccles. lib. 3. cap. 14. Rhemist annot an Iohan. 14. ver 16. 1 The church say they is the pillar of truth 1. Tim. 3. Ergo it can not erre We answere First it is no otherwise the pillar of truth then a virgin without spot and wrincle Ephe. 5.27 As that place doth not priuiledge the church frō all sinne and imperfection of life so neither doth this place exempt her from all error in doctrine Secondly she is called the pillar of truth in respect of vs because the truth is preserued in the true church and is not els where to be found not because the truth dependeth vpon the church for S. Paule sendeth not Timothie in this place to learne of the church as though it could not possiblie be deceiued but saith he these things haue I written that thou mayst know how to behaue thy selfe in the house of God ver 14.15 Ergo the word of God is the rule of truth and the church hath no warrant to be kept from error but as she is lead and gouerned by the word of God Thirdly the argument foloweth not for Peter was a pillar and yet erred Gallat 2.9.11 2 They heape many arguments together The church hath the spirite of God to lead it into all truth the gates of hell shall not preuaile against it Math. 16. God hath geuen it Apostles teachers Euangelistes to keepe it in the truth Ephe. 4. Christ hath prayed for the church that it may be sanctified in the veritie Iohn 17. Christ prayed that Peters faith should not faile Ergo the church can not erre Rhemens annot 1. Timoth. 3.15 We answere euery one of the elect hath the spirite of God neither shall the gates of hell preuaile against the faith of any one of the elect to ouerthrow it Christ prayeth for euery one of his Disciples that they may be sanctified in the truth Iohn 17.20 wherefore it foloweth as well by these arguments that no one faithfull man can fall into error The pastors and teachers so long as they folow the Apostles doctrine may keepe the church from error but it is not gathered out of that place Ephe. 4. that the pastors if they swarue from Gods word can not erre Concerning Peter Christ prayed for him that his faith should not faile in that greeuous tentation which he fell into Secondly he prayed not for him as gouernour of the church but as he prayeth for euery faithfull man Iohn 17.23 Thirdly for all this prayer Peter erred Gallat 2. 3 This argument was vsed in the Councell of Basill the Church is without spot and wrincle Ephe. 5.27 Ergo without error We aunswere First S. Paule speaketh there of a glorious church such as it shal be in the kingdome of heauen not of the church as it is vpon earth so Reuel 7.14 The elders which sat round about the throne which are the Saintes in heauen were seene in long white robes which they had washed white in the bloud of the Lambe 2 It foloweth out of this place that the church is as well without sinne as free from error which the diuines in the Councell did also graunt But seeing by their owne confession euery member of the church being clothed in this mortall flesh sinneth how can the church be without sinne If the church consist of men and all men are sinners how is the church free If all the partes and members be sinnefull how is not the whole also polluted with sinne If all the partes of the body be sicke and diseased how can the whole be sound The church also is not ashamed to confesse her selfe to be blacke Cant. 1.5 she shal be made bewtifull and glorious without all spot blemish in the kingdome of God and euen now also is made righteous and iust before God through Christ not because she hath no sinne but because it is remitted and although some errors and imperfections remaine yet shall they be no hinderaunce to her saluation The Protestantes WE doubt not to say that the church of God may erre in some points not necessarie to saluation but can not fall cleane away from God into any dānable error Fulk annot in Ephe. 5. ver 29. That the church may erre as we say we do shew it thus and by the Church we vnderstand the whole companie and congregation the pastors with the people 1 When our Sauiour Christ suffred the church erred in faith Ergo it may erre the proposition is thus proued The church was either in the Scribes and Pharisies or els in the Apostles but both of them erred they in putting Christ to death the other in their incredulitie not beleeuing rightlie in the
the Iewish ceremonies this is great presumption to thinke it is lawfull for the Church to doe whatsoeuer Christ and his Apostles did Fulk 1. Tim. 4. sect 18. The Protestants ALthough there be great moderation to bee vsed in the ceremonies of the Church and there is also some limitation for them yet hath the Church greater libertie in the rites and ceremonies which are appoynted for order and comelinesse sake then in the doctrine of fayth and religion The doctrine of saluation is alwayes the same and cannot be changed and toucheth the conscience But rites and ceremonies are externall and commanded for order sake and neither are they vniuersall the same in euery Church nor perpetuall but are changed according to times and as there is occasion Againe the precepts of Christianitie are either directly expressed or necessarilie concluded out of the scriptures but externall rites and ceremonies are not particularlie declared in the word there are onely certaine generall rules set downe according to the which all ceremonies brought into the Church are to bee examined as for the Sacraments of the Church they cannot bee altered hauing a perpetuall commandement from Christ Therefore the Church cannot appoynt what how many ceremonies soeuer she shall thinke good but according to these foure rules and conditions which followe here in order 1 All things ought to bee done to the glorie of God euen in ciuill actions much more in things appertayning to the seruice of God 1. Cor. 10.31 Our aduersaries offend agaynst this rule applying and annexing remission of sinnes to their owne inuentions and superstitious ceremonies as vnto penance and extreame vnction which they also make Sacraments for this is greatly derogatorie to Christs institution who hath only appoynted the hearing of his word and vse of the Sacraments for the begetting and encreasing of faith and by this faith only is the death of Christ applied vnto vs for the remission of sinnes 2 All things ought to be done orderly and decently 1. Cor. 14.40 Wherefore al ridiculous light vnprofitable ceremonies are to be abolished such our aduersaries haue many as knocking kneeling creeping to the Crosse lighting candles at noone day turning ouer of beades and many phantasticall gestures they haue in their idolatrous Masse as turning returning looking to the East to the West crossing lifting quaffing and shewing the emptie cup with many such toyes 3 All things ought to bee done without offence 1. Corinth 10.32 But to whom that hath but a little feeling of religion is not the abhominable sacrifice of the Masse offensiue What good conscience doth it not grieue that the Priest should create his maker as they say should offer vp the bodie of Christ in sacrifice and be an intercessor as it were for his mediatour desiring God to accept the sacrifice of his sonnes bodie As also to make it a propitiatorie sacrifice for the quicke and the dead But of these matters we shall haue fitter occasion to entreate afterward when we come to the seuerall controuersies 4 All things ought to bee done to edifying 1. Corinth 14. vers 12. But the popish ceremonies are so farre from edifying that by reason of their infinite rabble and number they are a clogge vnto Christians and more burdensome then were the obseruations of the Iewes They haue hallowed fire water bread ashes oyle waxe flowers braunches clay spittle salt incense balme chalices paxes pixes altars corporals superaltars altarclothes rings swords and an infinite companie besides doe these tend thinke you to the edification of the minde Nay they doe cleane destroy and extinguish all spirituall and internall motions drawing the heart from the spiritual worship of God to externall beggerlie and ragged reliques and ceremonies Fulk 1. Timoth. 4. sect 1. Beza lib. confess de eccles articul 18.19.20 The fift question whether the Church of Rome be the true Church THis question hath two parts First whether the Romane Church be the Catholike Church or not Secondly whether the Church of Rome be a true visible Church THE FIRST PART WHETHER THE ROMANE Church be the Catholike Church The Papists BEllarmine defining the Church maketh this one part of the definition to be error 27 subiect vnto the Bishop of Romes iurisdiction Lib. 3. de eccles cap. 2. And therefore they conclude that they are out of the Church and no better then heretikes that doe not acknowledge the Pope to be their chiefe Pastor Canis de praecept eccles cap. 9. So they make the Romane faith and Catholike to bee all one Rhemist annot in 1. Rom. sect 5. Their reasons are none other then we haue seene before taken from vniuersalitie antiquitie vnitie vnto the which wee haue alreadie answered quaest 3. of this controuersie Not. 1 2 3. The Protestants WHile the Church of Rome continued in the doctrine of the Apostles it was a notable and famous visible Church and a principall part and member of the vniuersall Catholike but now since it is degenerate and fallen away from the Apostolike faith from being the house of God to be a synagogue for Antichrist we take it not to be so much as a true visible Church But neuer was it to be counted the Catholike Church as though all other Churches were parts and members of it but it selfe onely was a part as others and Catholike too while it continued in the right faith but not Catholike as hauing iurisdiction ouer the rest and all to receiue this name of her 1 The vniuersall Catholike Church is so called because it conteyneth the whole number of the elect and first borne of God Heb. 12.23 Whereof manie are now saints in heauen many liuing in the earth many yet vnborne But all these were not neither are of the Romane faith the holie men departed knewe not of these superstitious and prodigious vsages which now doe raigne in the Church of Rome nay many of them neuer heard in their life so much as of the name of Rome Ergo. 2 It is called Catholike and vniuersall because they that are to be saued must belong vnto this companie and be of this Church for without the Church there is no saluation for Christ onely gaue himselfe for his Church to sanctifie it and cleanse it Ephes. 5.25 But all that dye out of the faith of the Romane Church do not perish Nay verely we doubt not to say but that all which depart this life in the communion thereof without repentance are barred from saluation and dye out of grace We are in the right faith neither will we be our owne iudges the scriptures shall iudge vs Euery spirit that confesseth that Iesus Christ is come in the flesh is of God 1. Iohn 4.2 We beleeue aright in both the natures and all the offices of Christ which you doe not which doe greatly deface his prophetical office in not reuerencing his word but making it imperfect his kingdom in appointing him a Vicar and Vicegerent vpon earth as though he of himselfe were not sufficient to gouerne
his Priesthood in setting vp another sacrifice Ergo your spirit is not of God 3 The Catholike Church is so called because it embraceth the whole and onely doctrine of the Prophets and Apostles Ephes. 2. vers 20. But the Romane Church receiueth many things contrary to scripture and addeth many things vnto it as it shall appeare throughout this whole discourse Ergo. 4 The Catholike Church hath the name because it is dispersed ouer the whole earth Acts 1. vers 8. But so was neuer the Romane faith which is now professed as we haue shewed before Quaest. 3. de Eccles. Not. 2. Ergo ex Amand. Polan THE SECOND PART THE CHVRCH OF Rome is not a true visible Church The Papists THeir arguments are as wee haue heard Quaest. 3. of the notes of the Church error 28 grounded vpon their succession miracles gift of prophesiyng answered sufficiently afore Not. 4.5.6 Wee neede not nor must not for breuities sake repeate the same things often Protestants WE denie vtterly that they are a true visible Church of Christ but an Antichristian Church and an assembly of heretickes and enemies to the Gospell of Iesus Christ. 1 That cannot bee a true Church where the word of God is not truely preached nor the Sacraments rightly administred according to Christs institution So are they not in the Popes Church For the word is not sincerely taught but they haue added many inuentions of their owne and doe preach contrarie Doctrines to the Scripture the Sacraments also they haue not kept for first they haue augmented the number they haue made fiue more of confirmation orders penance Matrimonie extreame vnction beside the Sacraments of Christ they haue corrupted In baptisme beside water they vse spittle salt oyle Chrisme contrarie to the institution and they lay such a necessitie vpon this Sacrament that al which die without it say they are damned In the Lordes Supper they haue turned the Sacrament to a sacrifice made an Idol of bread chaunged the Communion into priuate masses taken the cup from the lay people and many other abhominations are committed by them Ergo neither hauing the word nor Sacraments according to the institution they are no true Church 2 They which are enemies to the true Church and doe persecute the members thereof are no true visible Church they cannot be of that Church which they persecute as Bellarmine saith of Paul how could he bee of that Church which he with al his force oppressed de eccles lib. 3. cap. 7. But they persecute the Saints of God are most cruel towards them as their consciences beare them record Ergo. 3 The habitation of Antichrist cannot be the Church of Christ so is theirs the Pope himselfe is Antichrist for who else but hee sitteth in the temple being an enemie to Christ. 2. Thes. 2. Where haue you a citie in the world built vpon seauen hilles but Rome Apocalyps 17.9 But of this matter we shall of purpose intreate afterward Ergo. they are not a true visible Church THE THIRD CONTROVERSIE CONCERNING COVNCELS A Councel is nothing else but an assembly and gathering together of the people of God about the affaires and businesse of the Church and they are of two sortes either vniuersall in the name of the whole Church or particular which are either National when the learned of a whole Realme are called together or Prouincial when as the Churches of one Prouince doo assemble into one place to consult of Religion There may be two especiall occasions of Councels the one for resisting and rooting out of heresies as the Apostles and elders met together Act. 15. against those which would haue imposed the Iewish ceremonies vppon the beleeuing Gentiles So the Councell of Nice was celebrated the yeare of the Lorde 327. to confound the heresie of Arrius who denied Christ as he was God to be equall to his Father In the Councel of Constantinople Anno 383. or there aboute the heresie of Macedonius was condemned which denied the holy Ghost to bee God In the Ephesine Councel the first Nestorius heresie was ouerthrowne which affirmed Christ to haue two persons Anno 434. The Councel of Chalcedon was collected Anno 454. about the heresie of Eutiches which held that there was in Christ but one nature after his incarnation so confounding his humanitie and diuinitie together The other cause of the calling of Councels is to prouide establish holsome Lawes decrees and constitutions for the gouernement of the Church so the Apostles called the brethren together Act. 6. to take order for the poore And in the Councell of Nice an vniforme order was established for the celebration of Easter which before had much troubled the Church The questions betweene vs and the Papists concerning Councels are these First whether generall Councels be absolutely necessarie Secondly by whome they ought to be called Thirdly of what persons they ought to cōsist Fourthly who should bee the president of the Councel Fiftly concerning the authoritie of them Sixtly whether they may erre or not Seauenthly whether they are aboue the Pope Eightly of the conditions to be obserued in generall Councels of these in order THE FIRST QVESTION CONCERNING the necessitie of Councels The assertion of the Papists THey seeme in wordes to affirme that Generall Councels are not absolutelie error 29 necessarie for the Primitiue Church was without any Councel for the space of 300. yeares and more yet they hold that some Councels either generall or particular are of necessitie to be had Bellarmine de concil lib. 1. cap. 11. And yet this is to be maruelled at that they should so much stand for Councels seeing they might vse a farre more compendious way in referring all to the determination of the Pope whome they boldly but very fondly affirme that hee cannot erre Although they seeme not to lay a necessitie vpon Generall Councels yet in truth they doo contrarie for they allowe no Councels at all without the Popes consent and authoritie neither thinke it lawfull for any Nation or Prouince to make within themselues any innouation or change of Religion So in the assembly at Zuricke Anno 1523. For the reformation of Religion Faber tooke exception against that meeting affirming that it was no conuenient place nor fit time for the discussing of such matter but rather the cognition and tractation thereof belonged to a generall Councel Sleid. lib. 3. And further they hold that what hath beene decreed in a Councel cānot be dissolued but by the like Councel as if the Councel of Trent were to bee disanulled it must be done by the like Synod Bellarmine de cōcil lib. 3. ca. 21. Which Councel they affirme to haue been general therefore another general Councel must by their opinion necessarily be expected before it can be reuoked The confession of the Protestants WE doe hold that generall Councels are an holesome meanes for the repressing and reforming both of errors in Religion and corruption in manners and that true generall Councels ought to
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
doe as well belong to the institution as the other Secondly they say that the words of institution doe not serue any thing at all for the instruction of the people to shew them the right vse of the Sacrament but onely for benediction and consecration of the elements Bellarm. cap. 19. Thirdly they doe hold that only by the pronouncing of those words the elements are consecrated whereas by the whole action and cerebration of the Sacrament the giuing receiuing inuocation thankesgiuing according to Christs institution the consecration is performed vpon the elements Fulk 1. Corinth 10. sect 4. Arg. 1. That the words of institution rehearsed do helpe as well to admonish stirre vp the people to a thankful remēbrance of the death of Christ as to consecrate blesse the elemēts it is manifest whereas Christ saith as the words are vsually rehearsed Doe this in remembrance of me and S. Paul saith That by receiuing the sacrament we doe shew forth the Lords death 1. Corinth 11.26 Ergo the people are by the words pronounced instructed and admonished and taught the right vse of the sacrament Argum. 2. that the words of institution doe helpe toward the benediction or consecration of the Elements we deny not but not by them alone but praier also and thankesgiuing and the whole action beside of receiuing To the consecration or sanctifiyng of any creature two things are required the word of God and praier 1. Timoth. 4.5 Neither the word sanctifieth without praier nor praier without the word Ergo to the sanctifiyng cōsecrating of the sacrament the bare rehearsall of the institution sufficeth not without inuocation and praier Augustine saith Accedat verbum ad elementum et fiet Sacramentum Let the word be ioyned to the element and it is become a Sacrament And in an other place he sheweth what word he meaneth Faciente verbo non quia dicitur sed quia creditur hoc est verbum fidei quod praedicamus The word effecteth this not because it is spoken or vttered but because it is beleeued this is the word of faith saith the Apostle which we preach thus farre Augustine tract in Johan 80. Wherefore it is not the muttering of a few words in a strange toung after the manner of enchaunters that by any secret force giuen vnto them hath power to consecrate but the vnderstanding hearing and beleeuing the institution of Christ with calling vpon the name of God and thankesgiuing before him AN APPENDIX OF THIS PART WHETHER THE forme of wordes in the institution of the Sacraments may not be by some addition or other alteration changed The Papists THe words of institution may be changed two manner of wayes either substantially error 89 when the sence is also altered with the words or accidētally whē the elements or syllables are onely changed but the sence remaineth the same If there be a change in the substance of the words the sacrament is imperfect if the alteration be of the forme onely of words and not of the sence the sacramēt is not destroyed but he sinneth that doth so alter them Wherefore it is not lawfull any way at all to alter or change the forme of words Bellarmine cap. 21. li. 1. Argum. It is not lawfull to adde or take to or from the words of scripture much lesse to change the words appointed to be vsed in the Sacrament Bellarm ibid. Ans. To adde or detract to or from the word of God with a purpose and intent to wrest it to a contrary meaning and destroy the true sence thereof cannot be done without great impiety and such is the manner of all heretikes But to alleadge Scripture in keeping still the full sence though we misse of the wordes is not to be counted so heinous a sinne we see the holy Apostles in citing textes of Scripture doe not alwaies binde themselues to the very wordes as Act. 7.43 Heb. 10.5 The Apostle saith A body thou hast giuen me In the Psalme we read Mine eares hast thou opened diuerse wordes yet the same sense Augustine saith very well they that vnderstand the Scripture though they keepe not alwaies the wordes are better then they that read and vnderstand not Sed vtrisque ille melior qui et cum volet ea◠dicit et sicut oportet intelligit But he is better then both that both remembreth the wordes and keepeth the sense too yet he also deserueth praise that beareth the sense in minde though he cannot the words The Protestants NO substantiall change we confesse is to be admitted in the forme of Institution which may alter the sense neither is any particular man by himselfe to make any accidentall change and bring in a new forme of wordes but the publike and vniforme order of the church must be kept yea and the church likewise is bound both to reteyne the true sense and as neere as may be the very words but where occasion serueth to make some small accidentall change of the words the sence being nothing diminished it is not condemned as an vnlawfull and sinfull act Argum. 1. The Euangelists report not all the same forme of words which should be vttered by our Sauiour neither yet S. Paul fully accordeth with them in the precise and strict forme of institution as by comparing of them together it may be seene Mat. 26. ver 27. Take eat this is my body S. Luke cap. 22. This is my body which is giuen for you do this in remembrance of me ver 19. S. Paul Take eat this my body which is broken for you doe this in remēbrāce of me 1. Cor. 11.24 ver 28. This is my blood of the new testament that is shedde for many for the remission of sinnes This cup is the new testamēt in my blood which is shed for you This cup is the newe testament in my bloud this do as oft as you drink it in remēbrance of me If it had beene a sinne to haue missed in some termes and sillables no doubt the spirite of God would not haue suffered these holy writers to haue made the least scape Is it to be thought a sinne in the Church which in stead of Take ye eate ye in the plurall number hath appointed the Sacrament to be ministred particularly in the singular number to euery of the cōmunicants saying Take thou eat thou drinke thou Wherfore all accidentall change of words carieth not with it a guilt of sinne Augustine indeede saith Certa sunt verba euangelica c. The words of the gospell are certaine whereby Baptisme is consecrated But yet he saith else where In ipso verbo aliud est sonus transiens aliud virtus manēs In the word spoken the sound which passeth is one thing the vertue or sense of the words which abideth is an other It is then the sence of the words not the sound or sillables that is certaine and permanent THE THIRD PART OF THE INSTRVMENTALL cause of the Sacraments that is the lawfull
SYNOPSIS PAPISMI THAT IS A GENERALL VIEWE OF PAPISTRY wherein the whole mysterie of iniquitie and summe of Antichristian doctrine is set downe which is maintained this day by the Synagogue of Rome against the Church of Christ together with An Antithesis of the true Christian faith and an Antidotum or counterpoyson out of the Scriptures against the whore of Babylons filthy cuppe of abominations Deuided into three bookes or Centuries that is so many hundreds of Popish heresies and errors 1. COR. 11.9 There must be heresies that they which are approued amongst you might be known TITVS 3.10 A man that is an heretike after the first and second admonition auoyde AVG. DE VERA RELIG CAP. 6. Ecclesia Catholica vtitur gentibus ad materiam operationis suae haereticis ad probationem doctrinae suae schismaticis ad documentum stabilitatis suae alios inuitat alios excludit alios relinquit omnibus tamen gratiae Dei participandae dat potestatem siue illi informandi adhuc siue reformandi siue recolligendi sunt The true Catholike Church doth vse the Gentiles as matter to worke vpon heretikes for the trial of their doctrine schismatikes to proue their constancie the first she inuiteth the second she excludeth the third she leaueth yet to them all she offereth the grace of God in instructing the Gentiles reforming of heretikes and bringing home againe schismatikes Collected by Andrew Willet Bachelor of Diuinity AT LONDON â—â—â—nted by Thomas Orwin for Thomas Man dwelling in Pater noster row at the signe of the Talbot 1592. TO THE RIGHT VERTVOVS MOST EXCELLENT AND NOBLE PRINCESSE QVEENE ELIZABETH OVR DREAD LADY BY THE GRACE OF GOD Queene of England France and Ireland defender of the faith c. WHen we call to minde most gracious and dread Soueraigne the manifold blessings which the Lord by your Highnes hand hath reached forth to this Realme Church of England the long flourishing peace which the land vnder your prosperous gouernmeÌ„t hath these many yeares enioyed the like whereof neither our forefathers haue seene nor other countries knowne The notable reformatioÌ„ also of the church purging of the house of God which daies the holy Martyrs and seruants of God long sighed for and desired to see but saw them not When we doe consider these things we nothing doubt to say that the prophecie of Esay is fulfilled in these our daies who saith concerning the Church Kings shall be thy nursing fathers and Queenes thy nursing mothers as it is also prophecied in the Psalmes In stead of thy fathers thou shalt haue children whom thou mayest make Princes in all lands For now who seeeth not that many Christian Princes in the worlde are become the children of the Church Your Maiesties renowmed father king Henry the eight and your Highnesse brother of blessed memory king Edward the sixt did but begin the foundation of the Temple and lay the plot and with Dauid prepared gold siluer brasse iron and all thinges needfull for the building but it was his good pleasure that you with peaceable Salomon should finish the building and with Zorobabel should prosper with the stone of tinne in your hand The Lord hath made you a wall and a hedge to his vineyard to keepe out the wilde boare a goodly tree to giue shade to the beasts of the field succour to the â—oules of the aire a nurse to the people of God to carry them in your bosome as the nurse beareth the sucking child The Lord Christ would once againe hang vpon the breasts of a Virgin God hath raised you vp a Deborah to iudge Israel an Esther to deliuer the Church the Lord hath made you as that vertuous matrone that doth cloath her family with double rayment your Realme flourisheth with true religion and abundance of peace this is our double apparell Now seuen women shal no more take hold of one man saying Come let vs be called by thy name but thousands of men make sute to one woman as all Israel went vp to be iudged of Deborah What though the Papists fret and storme and cut your Maiestie very short saying that the Prince ought neither to giue voice in couÌ„sell for matters of religion nor make Ecclesiastical lawes and would as Zedechiah his eyes were put out Adonibesech his fingers cut off so both take away the eye of your iudgement and your right hand of power in Ecclesiasticall matters What though another foule mouthed Iesuite doth most impudently slaunder your Maiestie saying in great contempt I am reipsa Caluinistis in Anglia mulier quaedam summus Pontifex est As for them let them wander and run vp and down in the Citie barking and snarling like hungrie dogges seeking meat and shall not be satisfied as the Psalme saith yet shal the building prosper vnder your hand the people of God doe cry out with shoutings Grace grace vnto it the whole Church of God from all partes of the world saluteth you saying We haue blessed you out of the house of God do encourage you to go forward gird thy sword to thy thigh prosper thou with thine honor ride on because of the word of truth God hath giuen into your hand a two edged sword with one edge iâ— defendeth the Church from false religion with the other the coÌ„mon wealth from oppression as an ancieÌ„t father saith Tunc iustitia dicituâ— gladius ex vtraque parte acutus quia hominis defendit corpus ab exterioribus iniurijs animaÌ„ à spiritualibus molestijs To Kings Princes it is especially said Thou shalt walke vpon the Lyon and Aspe the young Lyon and Dragon thou shalt tread vnder thy feete The Lyon is the open enemy the Aspe dragon is the close hypocrite that peruerteth religion The good lawes of Princes are as the pitch of Noahs arke it was pitched within and without so good Princes are to prouide both for the safetie of the land from forraine enemies abroad and to preserue the soundnes of religion from corruption of heresie at home How lawfull your Maiesties gouernement is and how well pleasing before God the sequele and effect doth abundantly shew Salomon asked wisedome and he receiued both riches and honor withall none of all these hath God denyed to you the Lord loueth you his left hand is vnder your head his right hand doth embrace you as the wiseman saith At his right hand is length of daies at his left riches honor all these hath the Lord graunted vnto you and thus the Lord honoreth those that honor him And as your Maiestie doth proceede and continue in aduauncing the Lords honour so he is able yet to do greater things for you Now then seeing your Highnes is our Zorobabel the chiefe builder of Gods house and the rest of your faithfull subiects are the helpers and workemen some as labourers vnder you I your humble and meanest subiect
knowne in time of persecution exercebant patientiam Ecclesiae they did proue the patience of the Church but now as Augustine saith exercent sapientiam they doe exercise the wisedome of the Church Let not the number and multitude offend vs of those which doe band themselues against the Church for so it must be Christs flocke is but a little flocke Let vs not be afrayd of their wisedome power or strength the scripture teacheth vs that they in their generation are wiser then the children of light yet the Lord our God that is with vs and fighteth for vs is wiser and stronger then they Let them not deceiue vs with a shew of holinesse for Sathan can transforme himselfe into an Angel of light neither let it moue vs because they endure some trouble and losse of their goods and imprisonment of their bodies for their religion which is falsely so called for S. Peter saith That men may suffer as euill doers and so doe these And S. Augustine saith Si poenae martyres faceret omnes carceres martyribus pleni essent omnes catenae martyres traherent If the punishment onely and not the cause made Martyrs al prisons should be full of Martyrs and all that are bound with fetters and chaines should be Martyrs But let vs not stumbling at any of these stones be constant in the faith and go forward in the profession of the Gospel which is grounded vpon the Scripture sealed with the blood of Martyrs waited and attended vpon these many yeeres as the mistresse with the handmaid with peace prosperitie and abundance of all blessings With them there is no peace to be had their owne Doctors teach that no reconciliation can be made betweene vs And indeed so it is for there is no fellowship betweene light and darknesse The Israelites were commanded not to sow their ground with diuers seedes nor to plough with an oxe an asse What is this els but that the Church of God cannot consist of beleeuers Idolaters of true Christians and hypocrites Catholikes and Heretikes Protestants and Papists Their seede and ours is diuers they sow the doctrine of men and humane traditions we sow the seede of Gods word The oxe is onely fit for the Lords plough that chaweth the cud and deuideth the hoofe the asse doth neither Who is he that deuideth the hoofe chaweth the cud Augustine telleth vs Fissa vngula pertinet ad discernendū quid dextrū quid sinistrū ruminatio pertinet ad eos qui cogitant postea quid audierint He deuideth the hoofe that deuideth and discerneth what is good what euill and they chaw the cud that do meditate of that which they heare out of the word But such are not the common Catholikes among Papists for they do not allow euery one the mistresse the mayd the ploughman and artificer to talke of Scripture or moue questions and doubts in Religion and so make them asses not oxen to chaw the cud They say it belongeth not to euery Christian to discerne betweene true and false doctrine but they must take their faith of their superiours and obey them in all things and so neither would they haue them deuide the hoofe taking from them their discerning iudgement There is no agreement therefore to be looked for at their hands no more then yron or clay can be tempred together Their old vessels cannot receiue the new liquor of the Gospell but they must first become new themselues they must first put off their beggerly ragges of Popish ceremonies and superstitions or els they shall neuer put on Christ And to be short Reuertantur illi ad te ne tu reuertaris ad illos Let them returne vnto vs we will not returne to them as the Lord saith to Ieremie But lest now we should be thought to speake without booke deepely charging our aduersaries with heresie lyes false doctrine and prouing nothing we will take some paynes of set downe some principall opinions of the Papists which haue in the purer ages of the Church been condemned for heresies Marcellina the companion of Carpocrates the archheretike worshipped the Images of Iesus and Paul and offered incense vnto them August heres 7. So the Papists do worship the Images of Saints and in the second Nicene Councel it was decreed that the Image of God should be worshipped with the same honour that God himselfe was The Heracleonites did anoynt their sicke which lay a dying with oyle and balme Heres 16. So the Papists haue found out extreme vnction and made it a Sacrament The Caians did hold that the sinne of Iudas in betraying Christ was a benefite to mankind Heres 18. The Papists come somewhat neere One of them affirmeth that the Iewes had sinned mortallie if they had not crucified Christ Ex Iuell defens Apolog. p. 676. The Pepuzians iudged heretikes because they permitted women to be Priests Heres 27. So it was decreed in the Florentine Councel among the Papists that in the case of necessitie not only a lay man but an heretike pagan and a woman to may baptize The heretikes called Angelici were condemned because they worshipped Angels Heres 39. So the Rhemists teach that Angels may be worshipped Annot. in Apocal. 3 sect 6. There was a sect of heretikes that walked with bare feete because God sayd to Moses put off thy shooes c. Heres 68. And so are there of Friers that goe barefoote as the Friers Flagellants and Franciscanes The Priscillianists did make the Apocrypha that is bookes not Canonicall of equall authoritie with Scripture Heres 70. So doe the Papists the bookes of Tobie Iudith Machabees and others which are not found in the Canon of the Hebrue they make thē bookes of Canonical Scripture and part of the word of God yea they say that whatsoeuer the Pastors of the Church doe teach beside Scripture in the vnitie of the Church is to be taken for the word of God Rhemist annot 1. Thessal cap. 2 sect 12. An Archheretike called Marcus did hold that Christ did not verily suffer and indeed but in shew onely and appearance Heres 14 The Appollinarists also affirmed that Christ tooke humane flesh without a soule Heres 55. I pray you how farre are the Papists from these heresies for they affirme that Christ suffered not in soule Nay the Rhemists hold that it is a blasphemous assertion so to say Annot. Hebr. 5. v. 7. What is this els but either with Marcus to say that Christ suffered but in shewe and that he felt nothing in soule when he cryed out vpon the Crosse My God my God why hast thou forsaken me for if there were no such matter indeed Christ must haue vttered those words only in outward shew and pretense Againe they cannot shift off handsomely from them the Appollinarists heresie for why did Christ take vpon him our flesh and soule but to redeeme man that was lost both in bodie and soule and therefore he must needes haue
through beginning at the first and so prosecuting euery particular questioÌ„ till we are come to the last My purpose is not to set down all the heresies which impugne the Christian faith but onely those which are maintained by the Church of Rome this day who are the chief troublers disquieters of the peace of our Church I say therefore with Augustine Omnis Christianus Catholicus ista noÌ„ debes credere sed noÌ„ omnis qui ista noÌ„ credit coÌ„sequenter se debet Christianum Catholicum â—utare vel dicere Euery true Catholike Christian is bound not to beleeue any of these errors set down in this book but it foloweth not that whosoeuer beleeueth not these is a true Catholike for there are other heresies in the world which destroy the faith as the heresies of the Anabaptistes Familie of Loue Libertines and such like But our speciall purpose and drift is to weed out the Popish cockle and darnell that troubleth our field Neither haue I set forth at large the controuersies betweene vs for that laborious worke other of our learned countrymen haue taken in hand as D. Whitakers in Cambridge D. Reynoldes in Oxford and besides it farre exceedeth my strength and habilitie I haue onely brieflie set downe the grounds of Poperie as I haue collected them out of Bellarmine the stoutest champion of their side our English Rhemistes Eckius Canisius and other Papistes as also out of the late Chapter of Trent for it deserueth not the name of a CouÌ„cell And with all as an Antidotum or counterpoyson I haue opposed and set against them the coÌ„fession of the Protestants and Church of God with reasons and Arguments of both sides and places of Scripture annexed adding also throughout the iudgement of Augustine who of all the fathers is most plentifull in these matters which fall in question in our dayes The benefite which the Christian Reader shall reape in some measure I trust by this simple labour of mine is threefold First the knowledge of all Popish errours which much auayleth Multum adiuuat cor fidele nosce quid credendum non sit etiamsi disputandi facultate id refutare non possit It much helpeth a Christian toward beleefe to know what is not to be beleeued though he can not refell it by Argument Secondlie he shall vnderstand both their principall Obiections which they do entangle simple men withall as also he shall learne how to defend and maintayne the truth Thirdly the chief places of Scripture which make for them or against them are briefly euery where expounded and opened This whole worke I haue deuided into three partes or bookes the first conteineth the coÌ„trouersies of the Scriptures and the Militant Church the second the controuersies of the Triumphant Church and of the Sacraments the third the questions concerning the benefites of our redemption and as touching the person of Christ Which bookes I haue thus deuided not so much in respect of the matter which they conteine for then the controuersies of the Militant and TriuÌ„phant Church ought not to haue bene sundred but that there might be some equalitie indifferent proportion in the Volumes euery one of them comprehending a Centurie that is an hundred of Popish errours either vnder or ouer But the rather I haue so done because I had proceeded no further then to the end of the controuersies of the Militant Church when this first booke went out of my haÌ„ds the which I was moued vpon some occasion to publish before the rest were finished which shall not stay long after God assisting me Wherein I doe also folow the counsell and example of Augustine who writing of the like argument of heresies doth thus conclude his booke Hunc librum antequam totum hoc opus perfeci vobis credidi esse mittendum vt cum quicunque legentis ad id quod restat implendum quod tam magnum esse cernitis orationib adiuuetis This booke I thought good saith he to send abroad before the rest be finished that whosoeuer readeth it might helpe me with their prayers to the better performing of that which remaineth Which I beseech thee also good Christian Reader to afoord me that being mutuallie assisted one with the prayers of an other we may walke on with strength and chearefulnesse in our Christian race till we haue by Iesus Christ obtayned the price of euerlasting life Amen THE FIRST BOOKE OR CENTVRIE CONTEINING THE CONTROVERSIES OF RELIGION WHICH ARISE IN QVEstion betweene the Church of God and the Papistes about the word of God conteined in the Scriptures and the Church Militant here vpon earth with the partes and members thereof THE FIRST GENERALL CONTROVERsie of the holie Scriptures ACcording to the methode which we wil God assisting vs by his spirite obserue throughout this whole Treatise of the controuersies in the first place we are to entreat of such matters as coÌ„cerne the Propheticall office of Christ. He is our Prophet our heauenly teacher and Doctor Math. 23. vers 8. from him proceedeth all holy knowledge we haue not seen God nor the high things of God but the onely begotten sonne which is in the bosome of the father he hath declared him Iohn 1.18 Wherefore all the true sheepe of Christ will heare his voyce Iohn 10.3 His voyce is not els where heard but onely in the Scriptures We must heare Moses and the Prophetes Luke 16.29 First of all therefore this great and most famous controuersie betweene vs and our aduersaries concerning the Scriptures must be handled which is distributed into seuen seuerall questions 1 Concerning the Canonicall Scripture what bookes are to be receiued into the sacred Canon what books to be reiected and counted apocryphall 2 Concerning the authenticall Edition of the holy Scriptures whether the Hebrue Greeke or Latine translation is cheifly to be folowed 3 Whether the Scriptures ought to be translated into the vulgar and English toung and whether publique prayers and diuine seruice ought to be vsed in the same toung 4 Whether the scriptures are authorized by the Church and not rather so knowne to be of them selues 5 Concerning the perspicuitie and playnnes of the Scripture whether it be so hard that the common people may not safely be admitted to the reading thereof 6 Concerning the interpretation of Scripture which question is deuided into three parts first whether the Scripture admit diuerse senses and expositions secondly who hath the cheife authoritie to expound Scripture thirdly what meanes ought to be vsed in expounding of it 7 Concerning the perfection of the Scripture three parts of the questioÌ„ First whether the Scriptures be necessarie secondly whether they be sufficient to saluation thirdly whether there be any traditions beside necessarie to saluation THE FIRST QVESTION CONCERNING the Canonicall Scripture Of the state of the first Question WE haue not any thing in this place to deale with those heretikes which denie either the whole Scripture or any part thereof but onely with our
abridgeth the story of one Iason a Syrenean Lib. 2. cap. 2. v. 23. Who was an Heathen but the spirite of God vseth not neither needeth to borow of prophane writers He saith that this worke was not easie but paineful to him but required sweating and watching v. 26. But to the holy writers of Scripture though their own labour and diligence was not wanting yet was not the worke hard or molestious vnto them Lastly the author faith he writeth for pleasure recreation of the Reader and craueth pardon if he haue not done well Lib. 2.15.39 But to read for pleasure is no end of Scripture neither doth the spirit of God vse any excuse either for matter or manner Our aduersaries say that S. Paule likewise confesseth that he was rude in speaking 1. Cor. 11.6 We aunswere he so saith because the false Apostles so gaue out of him not that he was so indeed and yet in that place S. Paule doth not excuse him selfe for his not sufficieÌ„t haÌ„dling of his matter as this author doth neither is that speach of S. Luke any thing like for there the Euangelist doubteth not to say that he had attained to an exact knowledge of all things Vpon these premises we conclude that these bookes of the Machabees are not Canonicall nor to be taken for any part of holy Scripture though we denie not but that there may be some profitable vse of them for the storie AVGVSTINES IVDGEMENT OF the bookes called Apocrypha FIrst generally of them all thus he writeth Quas itaque Scripturas dicimus nisi Canonicas legis Prophetarum de vnit Eccle. 16. We acknowledge no Canonicall Scripture of the old Testament but the law and the Prophetes but none of the Apocrypha were writteÌ„ by any of the Prophets Againe he saith Omnes literae quib Christus Prophetatus est apud Iudaeos sunt Psal. 56. All the bookes which do Prophesie of Christ were kept amoÌ„gest the Iewes but none of the Apocrypha were written in Hebrue Ergo. Concerning the story of Bel and the Dragon he calleth it a fable de mirabilib lib. 2. cap. 32. Of the same credite is the storie of Susanna The booke of Iudith was not saith he receiued in the Canon of the Iewes De Ciuit. Dei 18.26 The two bookes of Ecclesiasticus and the wisedome of Solomon are onely said to be Solomons propter eloquij nonnullam similitudinem because of some affinitie and likenesse of the stile De Ciuit. Dei 17.20 So he thinketh that Solomon was not indeed the author of them how then can that booke be Canonicall which geueth it selfe a false title being called the wisedome of SolomoÌ„ and was neuer compiled by Solomon THE SECOND QVESTION CONCERning the authenticall and most approued Edition of the Scriptures The Papistes WHereas it is confessed that the Hebrue Edition of the old TestameÌ„t error 2 is the most auncient in the which toung the Scriptures were compiled by the Prophets that the new TestameÌ„t was writteÌ„ in Greeke by the Apostles and the Euangelistes yet our aduersaries do generally hold as it was decreed in the TrideÌ„tine Chapter Sess. 4. Decret 2. That in all sermoÌ„s readings disputations controuersies the vulgare Latine traÌ„slation should be taken for authentike before the Hebrue or Greeke and that no man should presume vpon any occasion to reiect it or appeale from it The Protestantes WE do truly affirme that although there are diuerse EditioÌ„s of the old Testament besides the Hebrue and some of them verie auncient as the translation of the Septuagints compiled by 72. auncieÌ„ts of the Iewes at the instigation of Ptolomeus Philadelphus king of Egypt 300. yeares before Christ and after Christ there were other translations in Greeke made by Aquila Synomachus Theodotion and others also a Chalde Paraphrase compiled by the Iewes last of all diuerse Latin translations the which as Augustine saith in his time were so many that they could not be nuÌ„bred yet of al the rest the Hebrue being the most auncient and the mother of the rest and freest from corruptions ought to be receiued as most authentike And for the new Testament though there be a Syriacke translation verie auncient yet the Greeke ought to be preferred being the same toung wherein the Apostles and the Euangelistes wrote to be the onely authentike copie As for the Latin translation of the Bible we are able to proue it to be verie corrupt and faultie and therefore not authentike The Papistes Argumentes 1 THe Latin Church hath vsed the vulgare Latin translation for the space of 800. or 900. yeares and it is not like that the Church all this while was without the true Edition of the Scriptures Ergo it is onely authenticall We aunswere First by this Argument it foloweth that this vulgar Latin being generally vsed was preferred before other Latin translations which were at the first in great number not that therefore it is more authentike then the Hebrue in the old and the Geeeke in the new Testaments Secondly there were other Churches besides the Latin all this while as amongest the Greekes famous congregations and Churches that be it in the Latin Church the vulgar translation was reteined being erroneous yet the whole Church continued not in that errour which were not so tyed and bound to the Latin translation Thirdly if men all this while knowledge decreasing and a way being in preparing for Antichrist were negligent in correcting and amendiâ—â— the common translation this is no good Argument to make it authenticall â— As the Hebrues had an authentike translation in their own toung and 〈…〉 in theirs why should not the Latin Church haue it also authenticall in Latin We aunswere First it is no good reason because the Lord did consecrate the Hebrue and Greeke toung and therein would haue his word written that therefore he would or should also haue made the Latin as well authenticall as they Secondly if the Latin Church must haue an authentike translation why should not other countrys likewise haue their authenticals The Armenians had the Scriptures of old translated by Chrisostome the Sclauonians by Hierome the Gothes by Vlphilas why should not these also as well be authenticall and so looke into how many toungs the Scriptures should be translated so many authenticall translations should there be 3 They say that all other translations which are come forth since are erronious and much differ amoÌ„gest them selues Aunswere First this is no reason to prefere it before the Hebrue and Greeke though it were better theÌ„ all other traÌ„slations Secondly they charge vs falsly that our traÌ„slations are dissonant and erronious for their disagreement is not in such substantiall points where any of them do swarue from the originall we allow them not and yet there is not the meanest of them but may iustly compare with theirs yea and be preferred before it Thirdly if their traÌ„slation were so pure as they say Beza him selfe maketh it he would not haue set forth a
it hath nothing to do to iudge of Scripture being the seate of Antichrist neither is the authoritie of that Church to be credited but rather suspected and mistrusted 2 There are certaine writings of the Prophetes not canonicall and other writings of some that were no Prophetes made canonicall Ergo the Church hath authoritie to iudge of Scripture sic Stapleton For the first where he obiecteth that there are many writings of the Prophetes as of Solomon Nathan Ahiia Ieedo 2. Chronic. 9.29 that are lost and if they were extant should not be receiued We aunswere First it is not to be doubted of but some part of the canonicall Scripture is lost Secōdly how proueth he that if they were extant they were not to be acknowledged for Scripture To the second that bookes not made by Prophets are iudged canonicall as of Tobie Iudith We aunswere that these bookes ought not to be canonicall neither that euer they were so taken till of late it was decreed by Councels of no great antiquitie for in the Laodicene Councell and other auncient Councels they were deemed not to be canonicall 3 Certaine bookes of the new Testament before doubted of as the Epistle to the Hebrues the Apocalipse the 2. Epistle of Peter the second of Iohn are receiued into authoritie by the Church and other bookes as the Gospell of Thomas Mathias Andrew Peter were reiected by the authoritie of the Church We answere First we deny not but that the Church is to discerne betweene the true Scriptures forged bookes but this she doth not of her own authoritie but folowing the direction of Gods spirite speaking in those writings for the Church looking into the sacred and diuine matter of the Apostles writings was moued to acknowledge them for the word of God though of some they were doubted of finding the other to be fabulous bookes did by the direction of the same spirite reiect them Secondly Augustine and Hierome thinke that the Canon of Scripture might be confirmed in the Apostles time Iohn being the suruiuer of thē all who both acknowledged the true writings of the Apostles and condemned the contrarie If it be so the spirite of God in the Apostles hauing determined this question already concerning the canonicall Scripture the Church hath no authoritie to alter or chaunge that decree Plura apud Whitacher quaest 3. de Scriptur cap. 5. The Protestantes WE do not despise the sentence of the Church as our aduersaries doe falsely charge vs but we confesse that it is the duetie of the Church to geue testimony to the Scriptures as the Goldsmith doth trie the gold Fulk annot 2. Gal. 2. But the Church ought not to set the Lordes stampe vpon false coyne as the Papistes do in making Apocryphall bookes canonicall Neither doe we onely beleeue the Scripture because of the Churches testimonie nor chiefly but because the spirit of God doth so teach vs and the Scriptures them selues do testifie for them selues so that euerie man is bound to acknowledge the Scripture though there were no publike approbation of the Church Fulk 2. Galat. 6. Whitacher quaest 3. cap. 1. de Scripturis We do reason thus 1 The Iesuite doth reason strongly for vs he bringeth fiue arguments to proue the Scripture to be the word of God veritas vaticiniorum the constant and perpetuall truth of the Prophecies incredibilis scriptorum conspiratio the wonderfull harmonie and consent of holy writers of the Scripture testis est Deus ipse the spirite of God is a principall witnesse vnto vs testis est ipsa Scriptura the Scripture it selfe beareth witnesse as 2. Tim. 3. all Scripture is geuen by inspiration testis est diuinorum numerus infinitus miraculorum lastly the many and great miracles wrought by the Prophetes and Apostles do testifie for the truth thereof He maketh no mention at all of the testimonie of the Church but saith the same that we hold that the spirit of God inwardly working in our harts by the Scriptures them selues which we find to be most perfect consonant true of singular maiestie doth teach vs which is the word of God Bellarmin de verbo Dei lib. 1. cap. 2. 2 The Scripture geueth authoritie to the Church Ergo the Church geueth not authoritie to the Scripture the first we proue by our aduersaries own confession for being asked how they know that the Church erreth not they alledge such places of Scripture as Math. 28.20 I am with you to the end of the world and the like how then doth the Church geue authoritie to Scripture seeing it taketh her warrant and authoritie from thence the Iesuite him selfe saith that nihil est certius vel notius Scripturis nothing is more certaine or notoriously knowen then Scripture and againe sacra Scriptura est regula credendi certissima the holy Scripture is the most certaine rule of faith Bellarm. de verbo 1.2 If the authoritie of Scripture then be most certaine what reason is it that they should depend vpon the iudgement of the Church which is nothing so certaine the lesse certaine ought rather and so doth indeed depend of the more certaine the Church vpon the Scripture not contrariwise for the Scriptures are the foundation of the Church Ephe. 2.20 3 To beleeue the Scripture is a worke of faith the Church can not infuse faith into vs but the spirite of God Ergo the spirite of God not the Church teacheth vs to beleeue Scripture argum Whitach 18. 4 If the Scriptures depend vpon the approbation of the Church then the promises of saluation and eternall life conteined in the Scriptures do so likewise but it is absurde to thinke that the promises of God do stand vpō the allowance of men Ergo neither the Scriptures argum Caluini 5 The Scripture is the chief iudge and ought so to be in all cōtrouersies we may appeale from the Church to the Scripture not from the Scripture to the Church the Church is subiect to the Scriptures the rule of faith is in the scriptures not in the Church for the cōpanie of faithful which is the Church are ruled by faith they do not ouerrule faith neither are a rule thereof the Church is a point of beliefe as in the Creede not a rule or measure thereof Ergo the Church is not the chief iudge of Scripture but it selfe to be iudged by scripture Whitach argum 16. 6 We haue euident places of scripture Iohn 5.34 saith Christ I receiue no witnes of men but the scripture is the voyce of Christ and of the same authoritie Ergo. Ver. 36. I haue a greater testimonie thē of Iohn the scriptures do testifie of me Ver. 39. The testimony of the scriptures is greater thē the record of Iohn Ergo then of the Church 1. Iohn 5.6 the spirite beareth witnesse that the spirite that is the doctrine of the spirit is the truth And. ver 9. if we receiue the witnesse of man the witnesse of God is greater Ergo not the iudgement of the Church
the Apostles writings Secondly if there were other matters which Christ vttered not how foloweth it nay what great presumptiō is it to say that those trifles and apish toyes which the Papistes vse in their Idolatrous sacrifice and their other beggarly ceremonies which boyes may well laugh at are those profoūd matters which the Apostles were not then able to conceiue 3 That of all other they take to be an inuincible place 2. Thess. 2.15 keepe the instructions or traditions which ye haue bene taught either by word or by Epistle Ergo there are traditions besides scripture We aunswere when S. Paule wrote this Epistle all the scriptures were not writtē wherefore besides these two short Epistles which do not conteine the summe of the Gospell nor all necessarie preceptes he by his preaching supplied what was wanting and so declared vnto them the whole mysterie of the Gospell as he saith 1. Thess. 2.2 these he calleth his traditions because yet he had not written his other Epistles wherein those instructions and traditions are conteined This then is but a weake argument the Thessalonians had other instructiōs and traditions beside the two Epistles writtē vnto them Ergo they had other traditiōs beside all the writings of S. Paule and the other Apostles this is their mayne and waightie argument The Protestantes FIrst we graunt that all things are not written which our Sauiour Christ and the Apostles taught and that it was the Gospell which they preached as well as this which is written yet in substance they preached the same Gospell which now is expressed in the scripture neither was there any necessarie precept deliuered in their Sermons which is not now to be found in the scriptures Secondly we denie not but there were certaine rites and orders ordained by the Apostles in diuerse churches which were not cōmitted to writing because they were not to continue and endure for euer in the Church as that precept Act. 16. that the Gentiles should abstaine from strangled and from bloud Thirdly we also graunt that the Church may vse externall rites and orders either left by tradition or ordained by the Church for decencie and comelynesse and tending to edification But we constantly affirme that there are no traditions in the Church of God necessarie to saluation beside scripture wherein all things are conteined necessarie to saluation both concerning faith and manners 1 It is not lawfull as to take ought from the word of God so to adde any thing vnto it Deut. 12.32 Apocal. 22.18 But they which bring in traditiōs necessarie beside the scriptures do adde vnto them Ergo. To the proposition the Iesuite aunswereth that all addition to the word of God is not forbidden for the Prophets did write after Moses the Apostles after the Euangelistes We aunswere that those holy men had authoritie from God to compile scripture if the Papistes haue the like Apostolike authoritie for their traditions let them shew it and we will beleeue them Secondly the Prophetes did but explane Moses and expound the law and the Apostles did as it were set forth their Commentaries vpon the Gospell this therefore was no addition because they did not derogate from the perfection of the scriptures any way To the assumptiō they aunswere that their traditions are but expositiōs of Scripture We aunswere their traditions are cleane contrarie to Scripture as the worshipping of Images and the sacrifice of their Masse and they adde to Scripture making it vnperfect saying it doth not conteine all things necessarie to saluation Wherefore they can not escape that curse which they runne into that adde to the word of God 2 All traditions among the Iewes besides the law were condemned Math. 15.3 Ergo all vnwritten traditions now must be abolished The Iesuite aunswereth First Christ condemned not the auncient traditions of Moses but those which were newly and lately inuented Aunswere first the Scripture maketh no mention of any such traditions of Moses Christ biddeth them search the Scriptures not runne vnto traditions Secondly these seemed to be auncient traditions bearing the name of Elders traditions and they were in great authoritie amongest the Iewes most like because of some long continuance Secondly saith he Christ findeth fault with wicked and impious traditions Aunswere First their traditions were not openly and plainly euill and pernicious but had some shew of holynesse as the washing of pots and tables and beds I would the Papists did not here take thē selues by the nose whose traditions come nearer to open impietie and blasphemie then theirs did Secondly Christ in opposing the Scripture against traditions therein condemneth all traditions not written besides the Scripture 3 If Paule preaching the whole Gospell Act. 20.27 did say none other things then Moses and the Prophetes then all things necessarie to saluation are conteined in the Scriptures For it can not be said to be a whole and perfite Gospell if any thing necessarie to saluation be wanting But Paule preached nothing but out of Moses and the Prophetes Act. 26.22 Ergo much more now is the Scripture a perfect rule of faith we hauing beside Moses and the Prophetes the holy writings of the Euangelistes and Apostles 4 Last of all although we might multiplie many arguments but these I trust strongly concluding out of Scripture may serue as a sufficient bulwarke against all Popish paper bullets Let vs heare in the knitting vp the iudgement of Augustine In his rebus inquit in quib nihil certi statuit Scriptura mos populi Dei vel instituta maiorum pro lege tenenda Epist. 86. In all those things saith he speaking of externall rules and ceremonies of the which we haue no certaine rule out of Scripture the custome of the people of God and the godly constitutions of our forefathers must stand for a law but concerning matters of faith and good maners the Scriptures do giue certaine rules as in another place In ijs quae aperte in Scriptura posita sunt inueniuntur illa omnia quae continent fidem moresque viuendi De doctrin Christian. 2.9 all things appertaining to faith and the rule of life are plainlie expressed in the Scripture Ergo by the sentence of Augustine traditions besides scripture haue nothing to do with the doctrine of faith and manners but do consist onely in externall rites and customes of the Church THE SECOND GENERALL CONTROVERSIE CONCERNING THE CHVRCH HAuing now finished the questions betweene our aduersaries and vs concerning the Scriptures and word of God which all do belong to the Propheticall office of Christ in the next place such controuersies are to be handled as do concerne the Kingly office of Christ. And seeing the Church of Christ is his kingdome where he ruleth and raigneth we must intreat of the Church and first in generall of the whole and in speciall of the partes and members This present controuersie concerning the Church in generall standeth vpon fiue principall questions 1 Of the definition of the Catholike Church two partes
resurrection of Christ. Bellarmine aunswereth first that the Pharisies were priuiledged not to erre onely till the cōming of Christ. We replie againe First after Christ was come they sate in Moses chaire and Christ biddeth they should be heard Math. 23.2 if they erred not afore neither could they now for they were not displaced out of Moses chaire but the truth is they neuer had any such priuiledge not to erre Secondly if the Pharisies were now prone to error then by our aduersaries owne confession they ceased to be the church Ergo the church was not now visible for in them it was not and the Apostles fled from Christ and shifted for them selues how could then the church be visible to the world Secondly the Iesuite aunswereth concerning the Apostles First the Apostles were not yet entred into their office and Bishoprike but onely appointed to it and therefore they might erre We replie againe First they were not onely appointed Apostles but partly already they had exercised their Apostleship for they were sent forth to preach the Gospell and had power and commission to worke miracles and heale diseases Math. 10 how then is not the Iesuite ashamed to say that they were not yet Pastors nor Apostles Secondly if the Pharisies erred and the Apostles erred then all the world was in error Ergo by their saying at this instant there was no church vpon the earth which is a great absurditie for the church erreth not they say Secondly saith the Iesuite the Apostles erred not in faith they were reproued for not beleeuing the resurrection which beliefe because they had not yet receiued they could not loose it We reply First though they had not erred in any materiall point yet if there were any error at all in them it is sufficient for our purpose that they erred it is manifest for they fled away from Christ. Secondly he excuseth them for their infidelitie concerning the resurrection because this faith they had not yet receiued But had not Christ I pray you often instructed them of this matter and if this were no such error in them then Christ was to sharpe in reprouing them for their infidelitie Thirdly it appeareth that they wholly were deceiued concerning the Messiah Luke 24.21 the two Disciples say they trusted that it had bene he that should haue deliuered Israell see then what weake aunswers these are did these felowes thinke that their gloses should not be examined or that their dreames should be taken for oracles 2 The church of the Iewes erred before our Sauiour Christes comming Ergo the true church may erre The proposition is proued In the time of the raigne of good kings they did offer sacrifice vpon hill altars but onely to the Lord which was an error 2. Kings 12.3.14.4 The feast of the Passeouer was not kept so precisely according to Gods word at any time before no not in the raigne of the best kings as it was in the 18. yeare of Iosias raigne 2. King 23.22 The feast of Tabernacles had not bene so solemnly and truly kept from the dayes of Iosua as it was in Nehemiahs time Nehem. 8.18 Ergo all this while the church of the Iewes erred somewhat in the externall worship of God Fulk Ephes. cap. 5. Sect. 4. 3 Augustine saith Quomodo erit Ecclesia in isto tempore perfecta sine macula ruga cuius mēbra non mendaciter confitentur se habere peccata How can the church be perfect in this life without spot or wrincle whose members do truly confesse that they are not without sinne Ergo the church sinneth and is imperfect and why not subiect to error But in the Councell of Basill it was denied as ye heard that the church could sinne THE SECOND PART WHETHER THE visible Church may fayle vpon the earth The Papistes error 17 THey hold that it is impossible that the visible church should vtterly fayle vpon the earth and fall from God but that there shall alwayes be a visible and knowen church vpon the earth hauing a perpetuall succession of Pastors and Doctors where the true worship of God shal be preserued and kept Bellarmin lib. 3. de Eccles. cap. 13. 1 These and such places of Scripture they stand vpon Math. 16. the gates of hell shall not preuaile against it Math. 28. I wil be with you to the end of the world Psal. 88. his throne shal be as the Sunne and endure as the Moone Ergo the visible church shall not fayle vpon earth Bellarmin We aunswere that these places must be vnderstood of the catholike and vniuersall church whereof we denie not but euery true particular church is a part This church is the spouse of Christ this church shall not perish this is the kingdome of Christ with this church will he alway be present to the end of the world we denie not but that the inuisible church shall continue vpon the earth so long as the world endureth Secondly those places are vnproperly vnderstood of the visible church for therein are both good and bad how thē can that be the spouse of Christ where there are many infidels and wicked ones which haue not espoused themselues vnto him how can it be called his kingdome whereas it is not of all acknowledged But in the true catholike church all and euery one are espoused to Christ all and euery one haue the kingdome of God within them as it is Luke 17. ver 21. 2 They do abuse that place of S. Paule Ephe. 4.11 he gaue some to be Apostles some Euangelistes some pastors and teachers for the gathering together of the Saints Ergo the church shall alwayes be visible till all the Saintes are gathered together Bellarmin cap. 13. Rhemistes Ephes. 4. Sect. 5. We aunswere this place proueth that the church hath neuer wanted pastors and teachers for the continuance of the truth neither shall euer be without them as the Lord said by the Prophet Isay. 59. ver 21. My spirite which is vpō thee my words which I haue put into thy mouth shall not depart out of thy mouth nor the mouth of thy seede for euer We therfore denie not but that in all ages yea in the most ignoraunt times of Poperie God raised vp faithfull teachers vnto his church although they were not mitred and croziard Bishops neither could shew any outward pompe or boast of any glorious successiō Such were Gulielmus de S. Amore Arnoldus de noua villa an 1240. Berengarius Ioachim Abbas in the time of Innocentius 3. Wikclef Bruto Swinderby Badby and others about anno 1400. with many which were not knowen to the world for the truth neuer in any age wanted witnesses By the continuance of the truth and right faith we gather that there haue bene alwayes faithfull teachers though not notorious to the world and shal be but who they were and where they liued what pompe what authoritie they were of it is not materiall to know wherefore an outward visible succession
of Bishops and Pastors is not necessarie for the continuance of the truth neither can it be concluded out of this place 3 Thus they reason there haue bene alwayes some faithfull men which haue outwardly professed their faith for if they dissembled or cloaked their profession then were they not faithfull Ergo the church hath bene alwayes visible as in the time of persecution Bellarmine We aunswere First the Iesuite doth cleane peruert and chaunge the state of the question for he defineth a visible church to be multitudo congregata in qua sint praelati subditi a multitude or companie gathered together where there are both Prelates and Bishops and people obediēt vnto them And now he geueth an instance of persecution wherein some faithfull Christians may geue an outward profession of their faith where is now that multitude congregate together where is that iurisdiction of Prelates where is that visible and glorious succession We denie not but that in time of persecution the faithfull may be knowen to them selues and yet some time they are not for in Israell there were seuen thousand faithfull beside Elias yet he knew none of them But it foloweth not that therefore the church is then visible to the world and notoriously knowen to men for so the Rhemistes say in Math. 5. Sect. 3. Act. 11. Sect. 3. Thus they flye manifestly from the question The Protestantes WE denie not but that the catholike vniuersall church as it hath hitherto continued since the beginning of the world so shall it endure to the end the Lord shall neuer want vpon earth a companie of faithfull men which shall truly serue him though it be not necessarie neither hath alwayes bene seene that they should be in any one place A visible church we define to be a congregation of men amongest whom the word is truly preached and the Sacraments administred such a Church hath not alwayes bene neither can we be assured that it shall alway be found vpon the earth wherein the worship of God publikely and visibly is practised 1 In the raigne of Ahaz king of Iuda there was no visible church where the pure worship of God was practised for both Israell vnder Pekah and Iuda vnder Ahaz fell to Idolatrie and folowed the custome of the Gētiles 2. Kings 16.3 yea Vriah the high Priest consented with the king to set vp Idolatrie Likewise in the dayes of Manasseh who did euill after the abhomination of the heathen 2. Kings 21.2 there was no place where God was publikely worshipped for Iudah was corrupted Israell was carried away captiue Ergo there was a time when there was no visible Church 2 In the Passion of our Sauiour there was no visible church such a church we still meane as where there are Prelati subditi pastores oues Prelates and people pastors and sheepe We proue it thus The visible Church was not amongest the Pharisies and Priests for they shamefully and wickedly erred Bellarmin 17. It was not among the Apostles for they also erred therfore after the Papists opiniō they were not the Church for the Church say they erreth not Secondly he saith they were yet but materiall partes not formall that is not Bishops or Pastors how then could there be a visible Church which was without the formal and principall parts that is Pastors and Bishops Ergo there was then no visible Church 3 When the abhominatiō of desolation shall stand in the temple there shal be a generall defection and apostasie from the faith then shall the visible church fayle vpon earth But the first is true Math. 24.15 2. Thess. 2.3 Ergo. To the first place the Iesuite aunswereth that it must be vnderstood of the destruction of the temple cap. 16. But the Rhemistes more liberall then so affirme that it shal be especially accomplished in Antichristes time when as the sacrifice of the Masse shall vtterly be abolished annot in Math. 24. ver 15. To the next place cōcerning that defectiō apostasie which S. Paul speaketh of first he saith that it shal be a defection from the Romane Empire but the Rhemistes say it shal be a defection frō most points of Christian Religion Secondly the Iesuite aunswereth that though it be a defection from the Romane faith yet it shall not be generall but particular but the Rhemistes better aduised graunt it shal be a reuolt of kingdomes peoples prouinces the publike entercourse of the faithfull with the church of Rome shall cease they shall onely communicate with it in hart annot in 2. Thess. 2. Sect. 6. Now out of their owne wordes we conclude there shal be a time whē as the publike seruice of God shall cease there shal be desolation in the Churches and temples of Christians there shal be then no publike entercourse with the Church but a priuat communicating in hart Ergo there shal be a time when there shal be no outward visible Church notoriously and famously knowen Ergo our aduersaries are in an error are condemned by their owne mouth THE THIRD QVESTION OF THE notes and markes whereby the true Church may be discerned and knowen FIRST OF THE FALSE AND ERROneous notes of the Church OVr aduersaries do deuise many notes whereby their Church is discryed as Bellarmine reckoneth vp 15. in order to many certaine to be found in a good Church but there are six principall which they doe most stand vpon antiquitie vniuersalitie succession vnitie the power of miracles the gift of prophesie We must first touch these in order and then come to the true and infallible notes of the Church Of antiquitie Note 1. THe Papists make great bragges of the long continuance of their Church yea that they can shew the discent of their Church from Adam Rhemistes error 18 annot in Act. 28. Sect. 5. But alacke sillie men they must come short of our Sauiuiour Christs and the Apostles time by fiue or six hundred yeares for the most of the opinions which they now hold Let vs examine their reasons In any great chaunge of Religion say they the authors of the Sect the time when it began the persons that oppugned it may be knowen but no such thing can be shewed of our Church say they as we can shew of yours we can tell them the yeare the places and ringleaders of their reuolt say our English Rhemistes annot in 1. Iohan. 2. Sect. 9. Bellarmin lib. 4. de Eccles. cap. 5. We aunswere First no meruaile if Papistrie herein do much differ from other heresies they as the heresies of the Arrians Pelagians Donatistes because they were not long to continue sodainly brake out and sodainly againe were extinguished But Papistrie being the prop and pillar of Antichrists kingdome by whom the world must be deluded many yeares was at the beginning to worke closely and secretly not breaking out at once into open impietie and blasphemie but vnder pretense of holynesse to set a broach her deadly poyson therefore S. Paule calleth it a
mysterie of antiquitie which began euen to worke in his dayes 2. Thess. 2.7 Secondly we also aunswere that all these things the authors of their sectes the time the persons that withstood them may manifestly be detected first concerning the time we haue a manifest Prophesie Apocal. 20. that Sathan should be bound a thousand yeares and afterward let loose when no doubt Antichrist should begin to shew him selfe to the world Cōcerning this space of a thousand yeares there are two probable opinions some thinke they are to begin immediatly after our Sauiour Christes time and so counting a thousand yeares all which time Sathan must be bound then Antichrist should begin to appeare Thus Iohn Wicliffe expoundeth it Others say the thousand yeares ought to begin after the three hundred yeares expired of persecution for all that while it is most like Sathan was let loose when he raged with opē mouth like a Lion against the Church and Saints of God of this opinion was Walter Brute somewhat after Wicliffes time who by this meanes maketh the Prophesie of Daniell of 1290. dayes and that in the Apocalipse 12. of 1260. dayes to agree with the thousand yeares of Sathans binding for taking euery day for a yeare we shall come to .1290 yeares after Christ when the thousand yeares must be expired beginning from the three hundred yeares of persecution If we count the thousand yeares from Christ we shall come to the time of Hildebrand the seuenth who was Pope of Rome a thousand yeares after Christ and vpward by whom the mariage of Ministers is thought first to haue bene forbidden if we begin after the ceasing of persecution which continued three hundred yeares we shall fall into the yeare .1300 about the time of Iohn Wicliffe whē the great rabble of Monkes and Friers began to swarme and superstition to encrease But we will take a litle payne briefly to touch the authors of many superstitions in Poperie and of their erronious and hereticall opinions Anno. 420. Zosimus Bishop of Rome did chalenge a prerogatiue aboue other Churches that it might be lawfull to make appeales frō other Churches to that sea and to set the better colour vpon it he falsely alledged a decree of the Nicene Coūcell but there was no such thing found there wherefore it was decreed in the Councell of Carthage at that time that none should appeale ouer the seas to Rome Bonifice the third purchased of the wicked Emperour Phocas the title of vniuersall Bishop Transubstantiation was first concluded against Berengarius anno 1062. vnder Leo the ninth but not publikely enacted before anno 1216. vnder Innocentius the third The Dominicke Friers brought in the same time and their Sect established by Innocentius the third Auricular confession also was brought in anno 1215. vnder the same Pope Mariage first prohibited by Nicholas the secōd Alexander the second Gregorie the seuenth about the yeare 1070. The Communion in one kinde forged and inuented and decreed in the Councell of Constance not aboue two hūdred yeares ago By these few examples it may appeare that it is false which the Iesuite saith that the authors of their sectes and heresies cā not be shewed Now we will briefly declare what oppugners and gainsayers they haue had in all ages since their grossest opinions began to be receiued Such were Bertramus and Berēgarius about pope Hildebrands time that mightily impugned the grosse opinion of Trāsubstantiatiō Robertus Gallus 1291. Robert Grosthead Bishop of Lincolne who was called malleus Romanorū the mallet or hammar of the Romanes anno 1250. Franciscus Petrarcha 1350. Iohannes de rupe Scissa who Prophesied against the Pope 1340. with many other which ceased not to crye out against the abhominable vices and erronious opinions of the Church of Rome Wherefore it is a great vntruth which the Iesuite doth so stifly auouch that we can not set down the pedegree discent of their church and faith and how it hath continually bene resisted 3 Now whereas they say that they can name the ringleaders of our sect we haue none other maisters and authors of our faith then our Sauiour Christ and his Apostles by whose holy writings we refuse not to be tryed But you flye from the light you disgrace the Scriptures making them imperfect and insufficient this the true Disciples of Christ would not do you are the Disciples of Christ as the Pharisies bragged that they were the Disciples of Moses And as then the true church was not in those that sat in Moses chaire though they could alledge great antiquitie but in Christ and his Apostles so is not now the true Church to be discerned by custome or number of yeares but by that truth which was taught and preached by our blessed Sauiour and his Apostles Of Vniuersalitie Note 2. OVr Church is vniuersall say they both in respect of time person place error 19 it hath alwayes bene in the world in all countrys and nations it hath florished Ergo it is the true Church That it is vniuersall they first proue by the name of Catholike which is say they by Gods prouidence appropriat to them which name they affirme without ground to haue bene imposed by the Apostles vpon true beleeuers Rhem. in Act. cap. 11. Sect. 4. We aunswere First the name of Christians is a more honorable title then the name of Catholikes for it is manifest Act. 11.26 that this name was vsed in the Apostles time and by the Apostles them selues allowed but it is not certaine that the name Catholike came from the Apostles Againe many heretikes chalenged this name to be called Catholikes who did not so easily obtaine to be called Christians which ancient and honorable name the Papistes do despise for in Italie and at Rome it is vsed as a name of reproch to signifie a dolt or a foole Fulk in Acts. 11.26 2 We say that you doe vsurpe this name as the Donatistes in Augustines time would be called Catholikes for what is the name of Catholike without the Catholike doctrine They are the true Catholikes that professe the auncient and Apostolike faith to vs therefore be it knowen to you this name of better right appertaineth then to you ô ye Papists yet we haue better argumentes to proue our Church by then by sillables and titles Quasi nos saith Augustine huius nominis testimonio nitamur ad demonstrandam Ecclesiam non promissis Dei As though we saith he do leane vpon this name to proue our Church by and not rather vpon the promises of God Secondly they proue their vniuersalitie by the multitude of people that haue receiued the Romish faith and their Church say they hath replenished the greatest part of the world They would proue this by the propagation of the Church in the Apostles time in Tertulian Irenaeus Hierome Augustine yea and afterward in Gregories dayes yea and now also besides many great countryes in Europe they haue of their church in
India America the vnknowen parts of the world Bellarmin cap. 7. nota 4. We aunswere First the truth is not alwayes to be measured by the iudgement or opinion of the multitude folow not a multitude saith the Scripture to do euill the greatest part is not the best Christ calleth his flocke pusillum gregem a litle flocke feare not litle flocke saith he Secondly you haue nothing to do with the Church which was propagated in the Apostles time nor for the space of fiue or six hundred yeares after Christ it was not your Church for the most of your heresies are more lately sprong vp then so And you need not bragge of your vniuersalitie now for the Turke I trow hath a larger dominion then the Pope and Mahometisme is as largely spread as Papistrie and further to And for Europe I hope you neede not make your boast the Pope had neuer lesse iurisdiction then he hath now and I trust euery day shall haue lesse But many you say in the new found countryes haue bene cōuerted to your religiō In deed if you had had grace such an opportunitie being offered as the Spaniards had you might haue won that simple people to Christ. But you thirsted more for their gold then for their soules health it is notoriously knowen to the world what extreme crueltie hath bene wrought vpon that innocent people Was that a Catholike part of the Spaniardes to keepe dogges of purpose to werry and destroy the inhabitants to vse them as horse and beastes to plough to carry to digge Thus by your crueltie there were out of one small Iland called Hispaniola which was well peopled and inhabited destroyed and rooted out in short time two milions of men and women the storie of Benzo an Italian is abroad to be seene of this matter you haue none or few of your Popish Catholikes in those countryes but of your owne brood that haue bene sent thither but enough of this 3 We nothing doubt but that our faith the truth of the Gospell hath bene long since knowen and published to the whole world Those two cōditions which the Iesuite putteth in to make the Church vniuersall do helpe vs very well the first is that it is not necessarie that all coūtryes wholly should professe the Christiā faith but it suffiseth if there be some of the church in euery country the second it is not requisite that this vniuersalitie of the Church should be all at one time but if it be done successiue that is in diuerse ages one country to be ioyned to the Church after another it is enough Now keeping these two conditions we shall easily proue our Church to be vniuersall for there are no countryes in Europe and few in the whole world wherein there are not some of our faith namely that abhorre worshipping of Images do onely hope to be saued by faith in Christ without merite and beleeue in the rest as we do And againe taking one age after another we shall easily make it good that our faith at times hath spread it selfe ouer the whole world The third Note of Succession THey make great boast of the long and perpetuall successiō of their Popes error 20 from the Apostles for the space of these 1500. yeares and more condemning all Churches which can not shew the like order of succession Bellarmin cap. 8. Rhemist annot in Ephe. 4. ver 13. We aunswer First they can not shew such an entier and perpetuall successiō without any interruptiō or discontinuance for so many yeares for sometime there were two sometime three Popes together and this schisme continued 29. yeares till the Councell of Constance where three Popes were deposed at once Benedict 13. the Spanish Pope Gregorie 12. the French Pope and Iohn 23. the Italian Pope 2 If succession be so sure a note of the Church it is found also in other Churches besides as in Cōstātinople where hath bene a perpetuall succession as Nicephorus saith from S. Andrew the Apostle in Antioch from S. Peter and in other Churches in Grecia The Iesuite here is driuen to his shiftes and hath nothing to say but this that the argument foloweth negatiuely that where there is no succession there is no Church not affirmatiuely that where any succession can be shewed there straightwayes it should folow there is a true Church so by the Iesuites owne confession he hath made but a bad argument for the Church of Rome we haue a perpetuall succession of Popes from the Apostles time Ergo we are the Church It foloweth not saith the Iesuite we graunt it Why then a litle before did he call it insolubile argumentum an insosoluble and vnanswerable argument 3 Thirdly we say that a succession of persons in the same place without succession of doctrine which they can not shew is nothing worth A succession of the Apostolike faith and doctrine proueth a continuance of pastors and teachers and not contrariwise We haue the Apostolike faith and therefore we doubt not but that there haue bene continually in the Church faithfull teachers by whom that doctrine hath bene preserued and kept though they were not famous nor carried a glorious shew in the world For that outward succession is not necessarie neither so much to be stood vpon Augustine whē he had alledged succession against heretikes concludeth thus Quanquam non tantū nos de istis documentis praesumamus quā de Scripturis sanctis although saith he we presume not so much vpon these documēts as of holy Scripture The fourth Note of Vnitie error 21 OVr aduersaries do stand much vpon vnitie which they thinke is the glorie of their Church they doe embrace vnitie amongest them selues and all ioyne in obedience to their head Their vnitie also is seene say they in the wonderfull consent of all their writers in matters of Religion and the notable agreement and concord in the decrees of their Popes and Councels But as for vs and our Church they say it is full of rents schismes and diuisions Bellarm. First of the vnitie of their church and then of the vnitie of ours Their vnitie they say is partly seene in their obedience and louing societie and felowship partly in their Religion and doctrine First for their concord and loue one toward another we will take some paynes a litle to decypher it About the yeare of the Lord 900. there was pretie sport amongest the Popes nine of them one after another Stephen the sixth abrogated all his predecessor Formosus decrees and not content with that he tooke vp his body which was buried and cut two fingers of his right hād off and commaunded his body to be buried againe After him succeeded Pope Rhomanus Theodorus the second Iohn the tenth who ratified and confirmed the doings of Formosus After them folowed Pope Sergius who disanulling all their actes tooke vp againe the body of Formosus cut of his head and commaunded his body to be throwen into Tiber the great riuer in Rome
Basile The fift Note of the power of working miracles THis they affirme both to be necessarie in the Church to haue power to work error 22 miracles for the confirmation of the faith when there is any extraordinarie chaunge or innouation of religion and that it is a sufficient note to describe the Church for it cannot bee say they but that wheresoeuer this power is found there should be the true Church And hereupon they take occasion to extoll the miracles of their Church beginning at the Apostles time and so in euerie age they take vpon them to shew that their Church neuer wanted those that were endued with this power Bellar. cap. 14. We answere First the gift of miracles doth no more prooue that to bee the true Church where they are wrought then they to be holie men and elected of God that doe them The Magicians wrought many straunge things in Aegypt cōtending a great while with Moses Antichrist shal come working with signes and wonders 2. Thessal 2. Therefore this proueth not a Church But heere they haue a double euasion these were false miracles wrought by the diuell as those of the Magicians or els but forged and onely to the eye and in outward appearance as Antichrist is sayd to come with lying wonders We replye First they are called lying wonders not that they are done in shewe onely and haue no such thing indeede but because they are wrought to confirme lyes and discredite the trueth Secondly your miracles are very like to be such both wrought by the power of the diuell and some of them but iugling feates of cousoners Thirdly yet a wicked man may haue power to worke miracles not in shewe but verily and indeed as to cast out diuels and to doe it in the name and power of Christ and yet be none of Christs disciples Matth. 7.22 2 Concerning your miracles wee answere that they are either fables and old wiues tales and no credite to bee giuen vnto them or els they are one of those two sorts whereof Augustine speaketh Remoueantur ista vel mendacia fallacium hominum vel portenta mēdacium spirituum Away with those miracles which are either cousoning trickes of deceitfull men or wonders of lying spirits First Monkish fables are not a whit daintie with our Romish Catholikes their Legendes are full of them As that of Berinus how being in the middest of the sea sayling into France hauing forgotten somewhat at home went back walking vpon the sea and came to them againe hauing not one thred of his garment wet Many like tales are reported of Aldelmus Abbot of Malmesburie as how he caused an infant at Rome of nine daies olde to speake to cleare Sergius the Pope who was thought to be his father how he drew along a great piece of timber that went to the making of the Church at Malmesburie Such good stuffe also they haue of Iohn of Beuerley of Egwine Abbot of Euesham who when he had locked his feete in fetters and cast the key into the sea afterward a fish brought the key againe into the ship where he was sayling Reade M. Foxe pag. 125. All these and a thousand more are but Monkish fables and dreames whatsoeuer the Iesuite maketh of them Secondly it is out of doubt that some of them were well practised with the diuell and through his helpe could doe much We will begin with Dunstane who caused a Roode to speake which was more strange then that of Balaams asse for the asse had life though she had no reason but this image had neither Polidore Virgil thinketh little better of Dunstane for this deede doing but that he was a sorcerer Fox pag. 158. It is famous in histories how Siluester the 2. was aduaunced to the Papacie by the diuell and gaue himselfe vnto him and how hauing some remorse before his death he confessed the fact before the people and willed that his bodie should be drawne of wilde horse when he was dead and there be buried where the horse left it of their owne accord How much such diabolicall practises are fauoured by the sea of Rome may appeare by this one example which we will now touch In Pope Adrians dayes not many yeares agoe there was a most abhominable thing practised in Rome euen vnder the Popes nose and by his permission and sufferance The citie of Rome being at that time grieuouslie scourged and punished of God with the pestilence there was one Demetrius a Grecian who with the good liking of the whole citie to appease the wrath of their gods tooke a wild Bull whom with magicall enchantments he made so tame that he led him with a twine thred and so sacrificed him And this being done the sicknes somewhat slaked Call ye this the Church of God that suffreth such heathenish and abhominable superstitions to be done in it Or shall I take these men for Christians that doe allow the idolatrous and diuellish sacrifices of the heathen Thirdly let vs see what pretie fine iugling casts haue been wrought by the Papists to deceiue the people In King Henries dayes there was a monstrous Idoll called the Rood of grace which was made so with wiers and ingins that one standing within could make euery part of the Idoll to moue the hands the eyes the mouth if a man brought but a small piece of siluer it would hang downe the lippe if it were a good piece then should his iawes goe merilie This abhominable Idoll by the Lord Cromwels meanes was broken downe and the engines and parts thereof shewed at Paules Crosse. Such a like thing was the bloud of Hales which they made the people beleeue was some of Christs bloud but in the ende it was found to be but the bloud of a drake and shewed likewise at Paules Crosse. Fox pag. 1188. At Calis in the Sepulchre it was said there were three hostes besprinkled with bloud as it was put in writing vnder Bull and Pardon but the place being searched at King Henries commaundement they found three white counters sodred in the stone with the top-bone of a sheepes tayle pag. 1223. A thousand such forged deuises the Papists had which they are not ashamed to maintaine for straunge and holy miracles By this that hath been shewed it is euident I hope to the indifferent reader what small cause our aduersaries haue to boast of their miracles 3 Now to adde somewhat concerning the miracles of our Church First we truely say that our doctrine is not newe nor straunge and therefore they are not to call for miracles at our hands The miracles of Christ and his Apostles are also our miracles seeing we professe the same doctrine which was confirmed by those miracles Secondly yet the Lord be thanked we are not destitute of miracles as Augustine saith Modò caro caeci non aperit oculos miraculo domini at cor caecum aperit oculos sermone domini Now saith he the blind doth not receiue his bodily sight
by the power of Christ but the blind heart is lightened and illuminate through the Gospell of Christ Such miracles the Lord be blessed we can shewe sinners are conuerted afflicted consciences are comforted the ignorant are instructed many are called by the preaching of the Gospell Thirdly if this will not content them but they still crye with open mouth and say where are your miracles Behold to stop their wide and clamorous mouth we will shewe them also such miracles as they looke for like to which they haue none Was not that a miracle which Oecolampadius reporteth to haue been done at the Martyrdome of Master Hugh Spengler who being cast into the water and so drowned presently all the water was coloured with bloud he hauing receiued no wound nor hurt in his bodie before at the which all the people were greatly amazed But what thinke you of that straunge signe which George Scherrer shewed at his death who being beheaded the bodie lay a pretie space vpon the bellie till one might haue eaten an egge and then turned it selfe vpon the backe crossed the right hand ouer the left and the right legge ouer the left the Magistrates seeing it hauing condemned his bodie to be burned before being moued at the sight hereof caused it to be buried Fox ex Math. Illyrico It is worth the remembring that is reported in the French stories of Petrus Burgerius a blessed Martyr who was cast into a filthie dungeon where a theefe had lien the space of eight moneths being almost eaten vp with lice and in such miserie that he cursed his parents that bare him This man through the teaching and the prayers of the Martyr felt such comfort in the Gospell that he became very patient in his affliction and after his conuersion this straunge thing was wrought vpon him that whereas before he was so full of lice that he might haue plucked out twelue at once betweene two of his fingers the next day he had not one Now because the Iesuite hath such a spite at Luther he is a great eye sore to him we will in a word or two declare what straunge things were wrought by Luther It is credible reported of him that a certaine young man had bound himselfe by obligation to the diuell sealed with his bloud to giue him his soule so he might haue his wish and desire satisfied with money In short time hee grewe to great wealth the matter being disclosed with much adoe to Luther he calleth the congregation together and ioyneth in prayer for this yong man and as they prayed the obligation was cast in at the windowe A notable and straunge miracle which is crediblie reported of Luther He was a man feruent in prayer one might haue seen the teares falling from his eyes as he prayed And as he was earnest in prayer so his prayers wanted not effect for as he himselfe confessed he had obtayned of God that so long as he liued the Pope should not preuayle in his countrey And is not this also a thing to be wondred at that for all the Pope and Emperour ioyned together bent their forces against this silly poore man yet the Lord defended him from the Lyons teeth and graunted him to end his dayes in peace Thus it is apparant and manifest that the Lorde sheweth his miraculous power manie times in his Saints to astonish the wicked The great miracles which haue been declared in their holy martyrdomes would fil a large volume And by the grace of God hereafter we may haue occasion in an other treatise of purpose more at large to publish them But these arguments wee doe not chiefly stand vpon Yet thus much was not amisse by the way to be put in to requite our aduersaries withall who doe so greatly magnifie and extoll their Antichristian Church for their lying and fayned miracles The sixte Note of the gift of Prophecying error 23 THis also our aduersaries holde to be a perpetuall marke whereby to knowe the Church for they say that the true Church of GOD wanteth not those which are endewed with the spirit of prophecie And so they beare vs in hand that in euery age there hath flourished some Prophet in their Church the first that the Church shall alwayes haue Prophets they would prooue out of Ioel 2. I will power of my spirit vpon all flesh The second that they haue had such prophets they do infer vppon a few forged examples of Saint Barnard and S. Frauncis a popish Saint and the founder of the superstitious order of the Franciscanes To the first we aunswere 1. The prophecie of Ioel was accomplished in the Apostles time Act. 2. as S. Peter expoundeth it and therefore we need not looke further for the fulfilling of it 2. The Church of the Iewes wanted Prophets for the space of 4. hundred years and more before the comming of Christ for we read of no Prophet after Malachy and the Church complayneth of this want Psalm 74. verse 9. that they had Prophets no more wherefore the Church of God after the comming of Christ may better spare this extraordinary function of prophecying seeing both Christ is already come who was the very subiect and matter of all the auncient prophecies And wee haue also most euident prophecies of the Apostles Rom. 11. cōcerning the calling of the Iewes 2. Thes. 2. of Antichrist in the Apocalipse of the general estate conditiō of the Church to the end of the world Som of which are already accomplished som to be fulfilled in their seasō In these prophecies we must rest cōtent our selues not looking for new reuelations 3. There haue been Prophets amongst the heathen out of the Church of God they also can bring foorth diuers olde prophecies so that if the issue lay in this poynt they might as well contend to be the Church of God Astiages dreamed that hee sawe a Vine growing out of his daughter that couered all Asia which came to passe in Cyrus Augustine reporteth a prophecie of Hermes Trismegistus how that all the Images and Idols of the heathen should be broken downe through all Aegypt The Indians were foretolde of the Spaniards comming many a yeare before their arriuall in those places Their Zemes that is their diuels which they worshipped as Gods told them that there should come a people with long beards fierce and cruell that at one stroke should strike men off by the middle And all these thinges fell out afterwards to that nation accordingly But they wil answere that these were not true prophecies inspired of God but vncertaine predictions of the diuell What will they say then to Balaam that prophecied of Christ there shall come a starre of Iacob saith he Numb 24.17 and in the same place he sayth he heard the words of God The prophecies also of Sibill are wonderfull which many yeares before the comming of Christ prophecied of his incarnation and of his passion with the circumstances
thereof as how he should be crowned with thornes that they should giue him vineger to drinke how the vaile of the temple should be rent darknes should couer the earth for three houres he himself should rise the third day yea she setteth down the very name of the Messiah Iesus Christ. These prophecies came not of the diuell for these mysteries without all doubt were not known to the euill spirits for they were not fully reuealed to the Angels theÌ„selues before the coÌ„ming of Christ. Eph. 3.10 Wherfore we conclude thus that as the gift of prophecying is no sure signe that they are meÌ„bers of the Church elected of God which are endued with it as Christ saith Math 7.22 that many which had prophecied in his name in the day of iudgemeÌ„t should be refused Balaam is set forth as an example of a false Prophet wicked maÌ„ Ep. Iude. 11 so neither is this gift an infallible mark of the Church of God whersoeuer it is fouÌ„d To the second part concerning this miraculous gift which our aduersaries pretend to haue we answere 1. They are but fables which they bring for if al that is reported of Saint Bernard in his life of his miracles and prophecies were true neither S. Paul nor any of the Apostles were to be compared vnto him for number of miracles such casting out of diuels out of men women and children healing of strange diseases foretelling of thinges to come the Gospell almost hath not stranger things of our Sauiour Christ. As for Saint Francis you may gesse by this what spirit he was of that prescribing to his followers a certaine strict order of liuing as to wear no girdle to goe barefoote and such like he called it regulam euangelicam the rule of the Gospell belike making himselfe an other Christ and so bringing in another Gospel for to all Christs Disciples Christs Gospelâ— is sufficient 2. But if they haue any prophecies of credit which they can shew they are such as are reported of Pope Siluester the 2. who had warrant from the diuel that he should not die before he sung Masse in Ierusalem and so it came to passe for hauing sung Masse in a chappell so called he immediately dyed Not much vnlike to this was that of king Henry the 4. who ended his life in a chamber at Westminster called Ierusalem as he had an olde prophecie Edward the 4. also was tolde that his successours name should begin with G. which was the cause of George the Duke of Clarence death his owne brother but the diuelish prophecie notwithstanding tooke place for Richard Duke of Glocester was king after him In like manner Valence the Emperour had a blind prophecie that one should raigne after him whose name began with Theod. which made Theodorus to rebell against him but so it came to passe in deede that Theodosius was Emperour after him Such blinde prophecies we denie not but the popish Church hath had many which as you see doo cause murder sedition and bloodshed but other good prophecies comming of GOD wee knowe them not to haue any 3. Wee denie not but that there haue liued some amongst them in their Church which in those dayes were counted Prophets and Prophetisses as Hildegardis anno 1146. likewise Briget Catherine Seuensis whom Bellarmine reckoneth vp amongst others that wrought miracles cap. 14. but concerning these we wil answere as the Iesuite doth for Sibilla a Prophetisse amongst the heatheÌ„ that she prophecied as touching such matters as should fall out to the Church for a testimonie of the faith of the Christians And so to bee counted herein a Prophetisse of the Church rather than of the heathen cap. 15. so wee say that if those three abouenamed were Prophetisses they were of our Church and not theirs for they prophesied of the decay of their Church and raising vp of ours Hildegardis first prophecied of the beginning of Friers and of their destruction saying that in the end when their gifts and rewards ceased they should goe about their houses like hungrie and madde dogges drawing in their neckes like doues Briget prophesied of the Church of Rome that it should be as a body condemned of a iudge to haue the skinne flayne off and the flesh to bee cut in peeces Catherine de Senis speaketh of a reformation of the Church such a renouation of Pastors that the onely remembrance thereof sayth she mâ—keth my spirite to reioyce in the Lord. All these things we see nowe accomplished the sects of Friers in many places put downe the Popish iurisdiction cast out a notable reformation to be wrought in the Church Our aduersaries I thinke haue not to reioyce in these prophecies neither haue any great cause to chalenge them for their Prophets But I will help them a little and bring to their remembrance a notable Prophetisse of theirs in king Henry the 8. dayes which was one Elizabeth Barton a Nun commonly called the holy mayd of Kent who beeing instructed by the Friers fayned as though she had many reuelations she prophecied that if the king proceeded in his diuorce then in question betweene him and Q. Catherine that hee should not be king one yeare no not one moneth But GOD bee thanked hee liued almoste twenty yeares after that by whom many worthy things were wrought for the good of Christs Church This prophetisse was afterward iustly met withall and worthily suffered for her demerites with all her accomplices amongst the which Fisher B. of Rochester was one who thereupon was imprisoned and forfayted his goods to the King If they will bragge of their Prophets let not the holy mayd of Kent be forgotten in any wise 4. Now lastly because they shall not outface vs with a vaine brag of Prophets I will shew what prophesies the Gospell hath beene adorned withall Was not Iohn Husse a Prophet who thus sayd at his death centum reuolutis annis deo respondebitis after an hundred years you shall giue account of this your doing vnto God Likewise Hierome of Prage post centum annos vos omnes cito I cite you all to make answere after an hundred yeares Which prophesie of theirs tooke effect accordingly for both these holy men suffered martyrdome about anno 1416. and iust an hundred yeares after anno 1516. the Lord raysed vp Luther who indeede called the Pope and his doctrine to account Was not Sauonarola a Prophet that sayd one should passe ouer the Alpes like Cyrus who should destroy all Italie and is it not so come to passe for neither Cyrus nor whosoeuer els could haue more layde wast the popish Italian Church then the word of God hath done and the liuely preaching of the Gospell Walter Brute prophecied that the temporalities should be taken from the Clergie for the multitude of their sinnes this Walter liued in king Richards dayes the second Bilney that constant martyr and faythful seruant of God prophecied that many Preachers should
come after him which should preach the same fayth that hee had taught and should conuert many from their errors And many such examples wee haue of holy martyrs and worthy Prophets But we hereby doe not proue our Church Yet this I hope hath not been out of the way to haue aunswered a little to our aduersaries vaine and vntrue bragges Hitherto we haue touched the principall notes and markes whereby the Papists doe decipher out their Church vnto vs Now it followeth that we declare the right and certaine signes of the true Church Of the true and infallible Notes of the Church of Christ. THe outward tokens whereby the true visible Church is discerned are not many in number as our aduersaries doe reckon vp many the Iesuite no lesse than 15. supplying belike in number that which they want in waight Neither in this place doe we speake of the vniuersal Catholike inuisible Church which is beleeued and not seen being an article of our faith but of particular visible Churches which are discerned and knowen by these two essentiall markes the true preaching of the word and right vse of the sacraments Some also doe adde a third namely ecclesiasticall discipline Beza confess de eccles art 7. Hooper vpon the Creede articul 72. But this partly is comprehended in the 2. former for there cannot be hearing preaching of the worde the frequenting of the sacraments vnlesse there bee an exercise of Church discipline partly also we say that it is not so essential a note as the other are for the absence of the other make a nullity of the Church If the word or sacramēts in substance be corrupted the Church also is defaced but if there be not an exact forme of discipline it doth not straightway cease to be a Church Wherfore we conclude that the true preaching of the word and right vse of the sacraments are the only necessary and essentiall notes of the Church Where these two are rightly vsed according to Gods worde there is a right Church as here in England God be blessed Where they are falsely and impurely handled there is a false and corrupt Church as among the Papists where they are not at all in vse there is no Church as amongst the Turkes Iewes and Infidels First we will examine our aduersaries arguments and then bring foorth our owne The Papistes 1. BEllarmine thus argueth the true notes of the Church ought to be proper and particular not common and generall as these are for euery sect of hereticks doe chalenge to themselues the right preaching of the word and vsage of the sacraments Ergo they are no true notes We answere 1. It skilleth not how many do lay clayme to those notes the word of God it self is a manifest iudge where pure doctrine is taught and the sacraments rightly kept according to the institution It is no matter howsoeuer Papists and other heretickes doe make their bragges the scriptures themselues can soone decide this question 2. I maruaile they are not ashamed to obiect that our notes are common seeing theirs are most common for not only assemblies of hereticks but euen the heathen and Idolatrous Gentiles might as well prooue themselues to be the Church by those popish notes of vniuersalitie for Idolatrie had ouer-spread the whole world of vnitie they all consented to persecute the Church of Christ of antiquitie for the worship of Idols continued aboue two thousand yeares of succession for the monarch of the Assyrians endured 1300. yeares their kings all this while one succeeding another They had also Prophets and such as wrought miracles Our aduersaries may be now ashamed to cast vs in the teeth that our notes are common when as theirs doe well agree to the Synagogues of Sathan and assemblies of Infidels 2. Sayth he the note or the marke must be better knowen and more notorious then the thing marked or notified by it so are not these for we know not which is the worde of God nor what bookes are canonicall and to be taken for scripture but by the Church We answere the Iesuite still beggeth that which is in question a foule fault in a professed disputer for haue we not largely prooued before 1. contr quaest 4. that the Church dependeth vpon the authoritie of the scripture and not contrariwise and that there is no more certaine and euident and vndoubted thing in the whole world vpon the which a man may bee bolde to builde and ground his faith then vpon the scriptures This sure is a childish and ridiculous argument to take that as graunted which is most of all in controuersie 3 The true notes sayth hee are inseparable from the Church it is neuer without them But many true Churches haue wanted these The Church of the Corinthians was a true Church and yet they beleeued not the resurrection cap. 15. The Galathians were a true Church and yet they held that Moses lawe was to bee obserued together with the Gospell And the Corinthians likewise did not sincerely obserue the Sacraments 1. Corinth 11. Ergo they are no true signes We answere First this argument may with better right bee returned vpon their owne head for many true Churches haue wanted their markes Christ and his Apostles had neither succession from Aaron nor vniuersalitie and yet they made the true Church The Church of the Iewes after Malachies time had no Prophets nor miracles for the space of 400. yeares before Christ yet were they the true Church and so of the rest of your notes the Church of Christ hath many times wanted them Secondly It was not the whole Church of Corinthus that doubted of the resurrection but certaine false Apostles that laboured to seduce others 1. Corinth 15.34 Some of you sayth the Apostle haue not the knowledge of God he saith not all So likewise amongst the Galathians there were false teachers that stood for the lawe of Moses Galath 5.9 a little leauen doth marre the whole lumpe It was not therefore a publike doctrine in the Church but secretly taught by false Apostles Thirdly there may be some error in the Church but being not fundamental such an one as destroyeth faith it doth not dissolue the Church as there was some abuse amongst the Corinthians in receiuing the Sacrament but the forme and institution and substance of the Sacrament was kept Nay yet to graunt a little more though the error bee daungerous and of great waight and moment and such an one as being stifely maintained would destroye the faith and Church too yet if they haue fallen into it rather of ignorance then any other cause and doe not continue in it but doe submit themselues to bee reformed by the word it ceaseth not for all that to be a Church So the Corinthians referred themselues wholly and their opinions to the iudgement and determination of the Apostle Hetherto our aduersaries haue sayd nothing agaynst vs now wee will say somewhat for our selues The Protestants 1 FOr the sufficiencie of these
Notes we would desire no better arguments then those which our aduersaries alleadged against vs for first our notes are proper onely to the Church and cannot bee found in any place where the Church of God is not Secondly they are most notorious markes and a man by the Scriptures may more easely knowe what true doctrine is and which are the right Sacraments then which is the true Church Thirdly these markes can not be absent from the Church but doe alwayes accompanie it and it is no longer a true Church then it hath those markes 2 We are able out of the Scriptures to proue these marks which may stand in stead of many reasons Iohn 10. my sheepe heare my voyce Ephes. 5. clensing it by the washing of water through the word Ergo the Word and Sacraments are true notes of the Church Bellarmine answereth to the first place that the hearing of the word is not a visible note of the Church but a signe vnto euery man whereby he may knowe his election Wee replie agayne looke which way a man is knowne to bee a member of the Church by the same way the Church also it selfe is discerned if the hearing of the word doe make one a sheep of Christ then doth it also shew which is the flocke and fould of Christ As I knowe my hand or foote to bee a part of my bodie because it hath life and motion of the bodie euen so the bodie is discerned from a carkas because it moueth and liueth To the second place he answereth very simply that the Apostle there sheweth not which is the Church but what good Christ hath wrought for his Church We replie againe But the Church is best knowne by the benefites that Christ hath bestowed vpon it amongst the which the Word and the Sacraments are not the least Ergo by these the Church is knowne and in that place by the Apostle described And let the reader iudge whether that place of the Apostle where there is direct mention made of the word and sacraments be not fitly applied to our purpose concerning the description of the Church 3 Let Augustine speake In scripturis didicimus Christum in scripturis didicimus ecclesiam epistol 166. In the scripture we doe learne Christ in the scripture let vs likewise learne the Church His argument is this Looke how Christ is knowne so is his Church but Christ is onely knowne by his word Ergo so is his Church The fourth question of the authoritie of the Church THe Papists affirme that the authoritie of the Church consisteth in these fiue poynts First in authorising the scriptures and defining which are Canonicall Secondly in giuing the sense of the scripture Thirdly in determining matters besides scripture Fourthly in making lawes constitutions for the Church Fiftly in exercising of discipline Concerning the two last we doe not greatly stand with them We acknowledge the Church hath authoritie to make decrees and constitutions but so as the Apostles did Visum est nobis spiritui sancto It seemed good to vs and the holy Ghost the Church must be directed by the wisedome of the spirit speaking in the scriptures We also acknowledge the holesome power of the Church in exercising of holy discipline but it must be done in the name and power of Christ. 1. Cor. 5.4 not according to the will of men Concerning the two first we haue alreadie shewed that neither the Church doth giue authoritie to the word of God but doth take her authoritie from thē for the scriptures are of sufficient credite of themselues 1. controu quaest 4. Neither that the sense of scripture dependeth vpon the interpretation of the scripture but that the word expoundeth it selfe 1. controu quaest 6. There remaineth therefore onely one poynt to be discussed of the authoritie of the Church namely in deciding of matters beside the scriptures which are of two sorts either necessarie appertayning to faith or indifferent concerning ceremonies of both these in their order THE FIRST PART WHETHER THE CHVRCH hath authoritie in matters of faith beside the scriptures The Papists WE ought to take our faith and al necessarie things of saluation at the hands error 24 of our superiours Rhemist Act. 10. sect 8. In poynts not decided by scripture wee must aske counsaile of the Church Praefat. sect 25. The Church is the onely piller and stay to leane vnto in all doubts of doctrine without the which there can be no certaintie nor securitie we must therefore beleeue it and trust it in all things annot 1. Timoth. cap. 3. sect 9. Yea it hath authoritie say they to make newe Articles of faith as in the Councell of Constance it was decreed to be necessarie to saluation to beleeue the Pope to be head of the Church In the Councell of Basile it was made an Article of the faith to beleeue that the Councell was aboue the Pope and therfore Pope Eugenius in not obeying the Councell was adiudged to be an heretike 1 Vpon these words in the Gospel Iohn 15.27 the spirit shall testifie of me and you shall beare witnesse also they conclude thus Ergo the testimonie of the trueth ioyntly consisteth in the holy Ghost and Prelates of the Church Rhemist Iohn 15. sect 8. We answere The witnesse of the spirit and of the Apostles is all one witnesse for the spirit first testifieth the trueth to the Apostles inwardly and the Apostles inspired by the spirite did witnesse it outwardly so the Pastors of the Church witnessing with the spirit which is not now inspired by reuelation but onely found in the scriptures are to bee heard but if the spirit testifie one thing in the word and they testifie another there we must leaue them 2 The Church erreth not Ergo we must heare her in all things Rhem. 1. Timoth 3. sect 9. We answere First the Church may erre if she followe not the scriptures Proued before 2. controu quaest 2. Secondly so long as the Church heareth Christs voyce we are likewise to heare hers and so long as she is preserued from error she will not swarue from Christs precepts neither impose any thing vpon her children without the warrant of her spouse The Protestantes THat the Church hath no such power to ordaine articles of faith or impose matters to be beleeued necessarie to saluation not contayned or prescribed in the holy scriptures We prooue it thus and wee are sure that the true Church of Christ will neuer chalenge any such prerogatiue 1. All truthes and verities in the scriptures are not so necessary to saluation that the ignorance thereof should bring perill of damnation Ergo much lesse are any verities out of scripture of any such necessitie the first is manifest for to know the iust chronologie of time or space of yeares from the beginning of the world to Christ is a veritie in scripture yet not necessary so to beleeue that Marie continued a virgin euer after the birth of our Lord was thought by
he neuer so simple and therefore Priests as well as Bishops are to bee admitted to the Councel 2 He declareth the ancient practise of the Church In the Councel of Nice where there were assembled 322. Bishops Athanasius being then onely a Priest withstood the Arrians and infringed their arguments In the Synode of Chalcedon there were present sixe hundred Priests which name is common both to Bishops and Priests When Paul Bishoppe of Antioch preached that Christ was a man of common nature the Councell assembled against him at Antioch where the sayde Paul was condemned neither was there any man which did more confound the sayd Paul then one Malchion Priest of Antioch which taught Rhetorick there Concerning the second part that laye men also with Priests ought to bee admitted first we haue testimonie out of the word of God for it Tit. 3.13 for this cause Zenas the lawyer is ioyned as fellow in commission with Apollos But we haue a more euident place Act. 15.22 It seemed good to the Apostles and Elders with the whole Church here we see that not onely the Elders but the whole multitude were admitted into consultation with the Apostles To this place our aduersaries doe thus aunswere Lodouicus the Prothonotarie first thus rashly and fondly gaue his verdicte in the Councell of Basile that there was no argument to be gathered of the Acts of the Apostles whose examples were more to be maruayled at then to be followed But to this Arelatensis replied that he would stay himself most vpon the Apostles doings for what sayth he is more comely for vs to followe then the doctrine and customes of the primitiue Church And Aeneas Siluius reporteth who writeth of the actes of that Councell that all men impugned this saying of Lodouicus that the Apostles were not to be followed as a blasphemie Wherefore the Iesuite hath found out another aunswere he sayth that none but the Apostles gaue sentence the rest onely gaue consent and inwarde liking and approbation this cauill Arelatensis met withall long before the Iesuite was borne in the forenamed Councell Neither this worde sayth hee It seemed good signifieth in this place consultation but decision and determination And so it doth indeede for seeing there is one worde applyed to them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placuit it seemed good to the Apostles Elders and the whole multitude why should it not be taken in the one and selfe same sence and after the same manner vnderstood of them all 2. Seeing the Councel doth represent the whole Church there ought to be present and to giue sentence of all sorts and callings of men and the tather because the matter of fayth and religion is a common cause and as well appertayneth to lay-men as to Bishops it behooueth them also to bee present And further it were more reasonable that princes and temporall Magistrates should binde their subiects to their lawes without their consent then that ecclesiastical persons should lay yokes vpon Christians against their willes for ciuill matters are more indifferent and left to our choyce then spirituall are Yet we see there are no lawes enacted in our Realme but by the high court of Parliament where alwayes some are appoynted for the commons euen the whole neather house without whose consent no acte can passe So it were very reasonable that no law should be layd vpon the Church without the generall consent thereof 3. Lastly Augustines iudgement we heard before alleadged by Arelatensis that seeing the iudicial power of the keies is committed to the whole Church to Bishops to Priests they all ought to bee entertayned in generall Councels THE FOVRTH QVESTION WHO OVGHT to be the president and chiefe moderator in Councels The Papists error 32 WIth one whole consent they all agree and holde that the Pope onelie ought to haue the chiefe place in Councels either himselfe in his owne person or else his Legates and deputies for him they reason thus 1. The Pope is the chiefe pastor of the vniuersall Church for vnto Peter onely it was sayd pasce oues meas feede my sheepe and he is called and saluted in Councels by the name of father and all other both Princes and Bishops are sheepe in respect of him Wee answere first in the Iesuites argument there is petitio principij a foule fault in a good Logician though it bee none in a Sophister still to begge that which is in question for yet he hath not prooued that the Pope is the vniuersall pastor 2. That place feede my sheepe prooueth it not Augustine saith redditur negationi trinae trina confessio ne minus amori lingua seruiat quà m timori in Iohan. tract 123. he recompenceth a threefold deniall with a threefold confession lest that his tongue should be lesse seruiceable to loue then it was to feare so then by this fathers iudgement it was no priuiledge to Peter to bee thrise admonished but he is thereby put in mind of his thrise deniall of Christ. Againe I maruaile the Iesuite can so soone forget himselfe for in the 15. chapter afore he prooued by these words feede my sheepe that Bishops onely were pastors and he can now turne the wordes to serue onely for the Pope 3. What great matter is it for the Pope to be called father seeing he is not ignorant that all Bishops assembled in Councell and other learned are called by that name Nay it is no rare matter for other Bishops to be saluted by the name of Pope as Prosper writing to Augustine twise in one Epistle calleth him beatissimum Papam most blessed Pope Tom. 7.4 Princes and Bishops to the Pope are sheepe sayth the Iesuite 1. For Bishops though he had a iurisdiction ouer all which will stick in his teeth to prooue yet shall they be no more his sheep then Priests are to Bishops and Bishops to their Metropolitanes who cannot be sayd to be their sheepe though they haue some preeminence ouer them for Augustines rule must stand nemo se nostrum episcopum episcoporum constituit De baptism 2.2 No man is a Bishop of Bishops nor shepheard of shepheards Secondly for Princes he hath nothing to doe with any but those in his owne Bishopricke and as they are his sheep one way as they are taught of him so he and his Cardinals are the Magistrates sheepe another way and in respect of the ciuil gouernement he is their shepheard And both he and they prince and priest are sheep-fellows vnder Iesus Christ the chiefe shepheard as Augustine sayth tanquam vobis pastores sumus sed sub illo pastore vobiscum oues sumus in Psal. 126. we are shepheards to you but both you and I are sheep vnder that great shepheard The Protestants WE doe truely affirme that the Soueraigne Maiestie of the Emperour and chiefe Magistrate or his legate if he either be present himselfe or sende ought to be president of the Councel Or else in their absence one to be chosen and elected by the
scripture 1. Deut. 17.12 He that harkeneth not vnto the priest that man shal die But mark I pray you what goeth before v. 11. according to the law which they shal teach thee according to the iudgement which they shall tell thee shalt thou do see then here is no absolute iudicial power giuen to the priest but according to the law of God 2. The example of the Apostles Act. 15. is as fōdly alleadged where it was decreed saith the Iesuite that the Gētiles shuld not be burthened with ceremonies which saith hee was not determined by the scriptures but by the absolute suffrages of the Apostles Again their decrees were absolutely imposed vpon the Churches without any further examination of the Disciples Ergo we are now also absolutely bound to obey all decrees of Councels Bellar. de concil 1.18 We answere first it is false that this matter was determined without scripture for Iames alleadgeth scripture Peter thus reasoneth we beleeue through the grace of God to be saued as wel as they v. 11. therfore what need this yoke of ceremonies 2. Though there had been no scripture who seeth not that the spirit of God so ruled the Apostles that their writings and holy actions should serue for scripture vnto the ages following Thirdly the Disciples needed not to examine their decrees knowing that they were gouerned by the spirit as they themselues write It seemed good to vs and the holy Ghost yet we see the brethren of Bereae searched the scripture for the trueth of those things which the Apostles preached Act. 17.11 When they can proue such a plenarie power fulnes of the spirit in their pastors and Councels as was in the Apostles we wil also beleeue them The Protestantes WE doe firmly beleeue that neither the Church nor Councels haue any such absolute power to determine without the holy scriptures either beside or agaynst them or to binde other men to obey such decrees Neither that the true Church of God dare or will arrogate such power vnto it self But that Councels are ordayned for the discussing deciding of doubtful matters according to the scriptures and word written 1. If the Apostles preachings might bee examined according to scripture much more the acts of all other Bishops and pastors But that was lawful in the Disciples of Berea Act. 17.11 which are commended for it therefore called noble couragious Christians because of this their promptnes diligence in searching out of the truth Ergo. 2. All things necessarie to saluation to be beleeued are articles of our fayth but al such articles must be grounded vpon the word of God therfore nothing can be imposed as necessary to saluation without the word of God Wherefore it is a blasphemous saying of the papists that the Church may make new articles of fayth Rhemens annot in 1. Tim. 3. sect 9. and Eckius maintained the same poynt agaynst Luther in the disputation at Lipsia and brought forth a new article of faith agreed of in the Councel of Constance that it is de necessitate salutis of the necessitie of saluation to beleeue that the Pope is the head of the Church The fathers of Basile more modest then so concluding that it was an article of fayth to beleeue that Councels were aboue the Pope doe vse this reason those things say they which we alleadge for the superioritie of general Councels are gathered out of the sayings of our Sauiour Christ. Ergo we are al bound to obey them Therefore we conclude that the word of God only written is the rule of fayth and al things necessary to be beleeued Rom. 10.10 Fayth commeth by hearing and hearing by the word Councels are to explane and declare articles of faith not to establish new 3 Lastly we will heare Augustine speake Nec tu debes Ariminense neque ego Nicaenū tanquā praeiudicaturus proferre concilium scripturarum authoritatibus c. Neither must I alleadge the Nicen Councel nor you the Arimine I am neither bound to the one nor you to the other let the matter be tried by Scripture cont Maximu Arrianum lib. 3. cap. 14. By this fathers sentence therefore no man is bound of necessitie to be tyed to Councels but the Scripture onely is absolutely to be beleeued THE SEAVENTH QVESTION WHETHER Councels be aboue the Pope or not The Papists THis is a matter yet not fully determined amongst the Papists Neither are error 35 they all of one opinion In the Councell of Constance and Basile it was fully concluded that the Councell is aboue the Pope Gerson of Paris that was also present in the Councell of Constance and a great dooer against Iohn Hus stifly maintaineth the authoritie of Councels aboue the Pope Other Papists more fauorable to their new God amight say that the Pope is by right aboue the Councell but he may if he wil submit himselfe to the Councell But now commeth in the stoute Iesuite and saith with the rest of the schoolemen that the Pope hath such a soueraigntie aboue the Councell that he cannot be subiect to their sentence though hee would Bellar. de concil lib. 2.14 Yet hee is in a mammering with himselfe for saith he in periculo schismatis when there is a schisme and it is not knowne who is the true Pope in such a case the Councell is aboue the Pope Let vs examine some of his best reasons 1 Now commeth in a great blasphemie All the names saith the Iesuite that are giuen to Christ in the Scriptures as head of the Church are ascribed to the Pope as he is called fidelis dispensator Luc. 12. a faithfull steward in the Lords house pastor gregis Iohn 10. the shepheard of the flocke Caput corporis ecclesiae Ephes. 4. the head of his bodie the Church vir seu sponsus Ephes. 5. the husband or spouse of the Church all these titles saith he are due to the Pope Ergo he is aboue the Church and so consequently aboue generall Councels Bellar. de concil lib. 2.17 O Lord what great blasphemie is here to appropriate the titles of Christ to a mortall man But goe to Bellarmine and the rest of that packe fil vp the measure of iniquitie of your forefathers say with Pope Athanasius that the people of the world are the partes of his bodie with Cornelius the Bishop in the Councell of Trent the Pope being the light came into the world and men loued darkenes rather then light with Pope Calixtus in the Councell of Rhemes who when hee saw the Councell would not consent to excommunicate the Emperour impiously cried out that they had forsaken him as Christ was left of his Disciples with Innocentius the third that all things in Heauen and earth and vnder the earth doe bowe the knee vnto him with Otho no Pope but a Cardinall that sitting amongst his Bishops blasphemously applied to himselfe the vision of Ezechiel cap. 1. resembling the Bishops to the sower faced beasts himselfe vnto God that approched to the
and the rest iudged corruptly there remayned yet another remedie A generall Councell might haue beene called where the iudges and the cause might further haue been tried and examined their iudgement if there were cause reuersed Whereby it appeareth say the fathers of Basile that not onely the sentence of the Pope alone but also the Pope with his Bishops ioyned with him might be made frustrate by a Councell Here the Iesuite paltreth saith that a matter determined by the Pope in a particular Councell may be called againe in question by the Pope in a general Councel First what neede that seeing that a particular Councel hauing the Popes authoritie as the Iesuite confesseth cannot erre Againe Augustine saith vbi cum ipsis iudicibus causa possit agitari In the which generall Councell the cause and the former iudges of the which Miltiades was one may bee tryed and examined so that the Pope himselfe might be adiudged by the Councell and not the cause onely Vpon the Premisses we truely and iustly conclude that the Pope is and of right ought to be subiect to generall Councels THE EIGHT QVESTION OF THE CONditions and qualitie of generall Councels The Papists THeir vnreasonable and vnequall conditions are these and such like as followe 1 That the Pope onely should haue authoritie to summon call proroge dissolue and confirme Councels and he onely to bee the iudge president and moderator in Councels or some at his appoyntment 2 They will haue none to giue voyces but Bishops and such as are bound by oath of alleageance to the Pope 3 That the Councell is not bound to determine according to Scripture but to follow their traditions and former decrees of Councels 4 That no Councell is in force without the Popes assent yea the Pope himselfe say they by his sole authotitie may abrogate and disanull the canons and decrees of Councels These and such other conditions the Papists require in their Councels So they wil be sure that nothing shall be concluded against them The Protestants OVr conditions which we would haue obserued and kept in generall Councells are these most iust and reasonable 1 That the Pope which is a party should be no iudge for it is vnreasonable that the same man should be both a partie and a iudge and therefore he ought not to meddle with calling and appoynting Councels with ruling or moderating them seeing it is like he would worke for his owne aduantage 2 That such a time and place be appointed as when and where the Churches of Christendome may most safely and conueniently meete together not at such a time as Paulus the third called a Councell when all Princes in Christendome were occupied in great affaires nor such a place as he thē appointed at Mantua in Italie whither Princes could not come without perill of iourney and danger of life being penned in by the Popes garrisons Thus Pope or Bishop Leo for then there were no Popes writ to Martianus the Emperour to haue the Councell remoued from Calchis to Italie but hee preuayled not So Pope Eugenius would haue dissolued the Councell at Basile and brought it vnder his owne nose 3 We would haue it a free Councell where euery man might fully vtter his minde and that there should be a safe conduct graunted to al to come and goe which the Pope for all his faire promises is vnwilling to doe as it was flatly denyed to Hierome of Prage in the Councell of Constance to whome it was answered that he should haue safe conduct to come but none to goe Neither if they should giue a safe conduct were they to bee trusted for it cannot bee forgotten to their perpetuall infamie that they brake the Emperour Sigismunds safe conduct graunted to Iohn Husse in the Councell of Constance saying that faith was not to be kept with Hereticks 4 That the matter should not bee left wholie to Bishops and Prelates but that the learned of the Clergie and Laitie besides should giue voices seeing the cause of religion is common and concerneth all But most of all that nothing bee carried with violence or popularitie against the Scriptures but euery matter determined according to the truth thereof Such a Councell wee refuse not nay wee much desire which is the true generall Councell that is not generall where all men cannot speake no freedome nor libertie graunted for men to vtter the trueth where all thinges are partially handled and are swayed by one mans authoritie Wherefore the Rhemists slander vs in saying wee raile vppon general Councels annot in Act. 15.10 and that we refuse them 2. Galath 2. Whether wee or they are enemies to true generall free holy indifferent Councels let all men iudge THE FOVRTH GENERALL CONTROVERSIE CONCERNING THE BISHOP OF ROME COMMONLIE CALLED THE POPE THis great and waightie controuersie conteineth tenne seuerall questions 1 Whether the regiment of the Church be Monarchicall 2 Whether Peter were the Prince of the Apostles and by our Sauiour Christ made head of the Church 3 Whether Peter were at Rome and dyed Bishop there 4 Whether the Bishop of Rome be the true successor of Peter 5 Concerning the primacie of the Bishop of Rome sixe partes of the question First whether hee haue authoritie ouer other Bishops Secondly whether appeales are to be made to Rome Thirdly whether the Pope be subiect to the iudgemēt of any Fourthly whether he may be deposed Fiftly what primacy he hath ouer other Churches Sixtly of his titles and names 6 Whether the Bishop of Rome may erre and likewise whether the Church of Rome be subiect to error 7 Of the spiritual iurisdiction of the Bishop of Rome two parts First whether he can make lawes to binde the conscience Secondly whether other Bishops doe receiue their iurisdiction from him 8 Of the Popes temporall iurisdiction two parts First whether hee haue authoritie aboue Kings and princes Secondly whether he be a temporal prince 9 Of the prerogatiues of the Pope 10 Concerning Antichrist nine parts First whether Antichrist shall be some one singular man Secondly of the time of his comming Thirdly of his name Fourthly of his nation and kinred Fiftly where his place and seate shall be Sixtly of his doctrine and manners Seuenthly of his miracles Eightly of his kingdome and warres Ninthly whether the Pope bee the very Antichrist of these in their order THE FIRST QVESTION WHETHER THE Regiment of the Church be Monarchicall error 36 WE are not ignorant that the Philosophers made three formes and states of gouernement in the commonwealth the Monarchical when as the principall and soueraigne power rested in one as in the King Queene or Emperor as Rome sometime was ruled by Kings and many yeares after by Emperors Secondly the Aristocratical when the commonwealth was gouerned by an assembly and Senate of nobles as the Romanes had a long time their Consuls and Senators Thirdly the Democratical which is the popular state when the people and multitude bare the greatest sway as
yeare after Christ and that being expelled the citie by Claudius with the rest of the Iewes he returned to Ierusalem and there spake with Paul and after that went to Rome agayne and there ended his life This answere we shewe to bee very insufficient First Act. 15.2 it appeareth that there was as it were a standing and set councel of the Apostles at Ierusalem of the which Peter was one for the Church thought good to send vp to the Apostles and Elders which were at Ierusalem Secondly till the 18. yeare when this Councel was held it seemeth that Peter had laboured onely or especially amongst the Iewes of whom there were then but fewe at Rome for saith the Apostle he that was mightie in Peter in the Apostleship ouer the circumcision was also mightie in me Gal. 2.8 Therfore Peter was not knowne to haue laboured vntill this time in the circumcision Thirdly afterward it is more like he went to Antiochia then to Rome for after this Paul rebuked Peter at Antioch Gal. 2. Fourthly these are but bare coniectures of our aduersaries and craftie euasion without scripture but seeing we appose them out of scripture it is great reason they should likewise answere vs out of scripture 3 We haue diuers other obections also out of the scriptures as first that if Peter were at Rome it is not like that Paul would leaue him out in his salutation in the end of his Epistle Rō 16. sent to the brethren Our aduersaries answere but very simplie that at that time when S. Paul wrote his Epistle either Peter was not at Rome or els Paul might write some especiall letters to him by himselfe and this Epistle enclosed in them such goodly coniectures they haue But I pray you what needed S. Paul to haue written vnto the Romanes if S. Peter so faithfull and vigilant a Pastor were continually amongst them Other places also of scripture we haue as Philipp 2.20 speaking of Timothy he saith I haue none like minded to him that will faithfully care for your matters Coloss. 4.11 These onely are my workfellowes 2. Timoth. 4.11 onely Luke is with me Ergo Peter all this while was not at Rome for Paul would not haue left him out of the number of his fellowe-helpers at the lest he would not haue commended Timothy though he were a worthie yong man before him That which Bellarmine answereth is iust nothing that S. Paul speaketh in those places onely of his domesticall helpers which did minister vnto him When S. Paul speaketh plainly of his fellowe labourers these onely are my workfellowes to the kingdome of God Coloss. 4.11 An other argumēt doth arise out of S. Pauls words 2. Timoth. 4.16 At my first answering no man assisted me Ergo it is like that Peter was not then at Rome for he would not haue forsaken Paul Bellarmine answereth that he speaketh onely of such fauourers as hee had in Caesars court that they would not make sute for him to the Emperour But this is a weake solution First it appeareth by that which followeth that they left him without helpe in his open Apologie or defence they did not assist me sayth he but the Lord assisted me that is gaue me strength to defend my cause so that the word assisting must bee taken in the same sense before that they fayled him in that wherein God assisted him that is in speaking boldly in the defence of the truth Secondly it is proued by the diuers successe that he had at his first and second answering at the first all left him but at the next many were emboldened through his bonds what to doe more frankly to speake the word Philipp 1.14 Ergo at the first they forsooke him because they were afrayd to speake the word THE SECOND PART WHETHER PETER were Bishop of Rome error 39 OVr aduersaries would gladly bring it about that Peter was Bishop of Rome there enthronised and sate in the Bishoplike chayre many yeares and after left it to his successors 1 The Romane faith was first planted by Peter for he first preached to the Gentiles Act. 15.7 Ergo he was the first Bishop Answere First that Peter first preached to the Gentiles it is contrarie to the storie of the Acts for Paul was conuerted before Peter sawe the vision from heauen Act. 10. before which time Peter made a great question whether it were lawfull to preach to the Gentiles But Paul immediatly after his conuersion preached to the Gentiles Galath 2. therefore before Peter Neither is there any thing to the contrarie Act. 15.7 the Gentiles beleeued by S. Peters mouth as he sayth but not first Secondly that Peter first preached not at Rome it is thus gathered because it is not like that the Christian faith being spread farre abroad could be kept from Rome the space of 12. yeares for so long it was by their account before Peter came to Rome Agayne there were diuers that dwelled at Rome which heard the Apostles speake diuers tongues Act. 2. being straungers then and soiourners at Ierusalem and Rom. 16.7 he maketh mention of Andronicus and Iunia which were in Christ before him By these it is most like that the Christian faith was first sowed at Rome Thirdly it is more like that Paul preached at Rome before Peter for when he came to Rome he called the Iewes together who sayd vnto him that they had heard nothing concerning him by letters or from the brethren out of Iudea Act. 28.22 But if Peter had beene there Paul no doubt should haue been knowne at the least by name The Iewes also say vnto him wee will heare of thee what thou thinkest and some of them were perswaded by Paul some beleeued not It seemeth by this place that the Iewes in Rome had not heard of the Gospell before But if Peter had been amongst them who had an especiall charge of the circumcision he would haue had the greatest care of the Iewes to winne them to Christ. Fourthly though Peter had first preached to the Romanes it would not followe that therefore he was Bishop there for Paul first founded the Church of Ephesus yet they say Iohn was first Bishop there wherefore they should gayne nothing by this argument if it were true but that Peter was the first preacher and conuerter of the Romanes to the faith The Protestants IF wee take the name of Bishop generally for that office which hath the publique cure and charge of soules in that sense we denye not but Peter and the rest of the Apostles may be called Episcopi Bishops as Christ is called the shepheard and Bishop of our soules 1. Pet. 2.23 But taking it strictly for a Bishop of this or that place which is called Episcopus intitulatus a Bishop entituled wee denie that either Peter or Paul were Bishops Fox pag. 15. 1 Paul was Apostolus Gentium the Apostle of the Gentiles and Peter of the circumcision therefore it is more like that Paul was chiefe Pastor of the Romanes because
they were of the Gentiles and part of his charge and vnlesse they can proue that Paul resigned ouer his lot vnto Peter that he also should be the chiefe Apostle of the Gentiles as he was of the Iewes Peter should haue intruded himselfe into Paules charge not in preaching to the Gentiles for both Paul might preach to the Iewes and Peter to the Gentiles but in taking vpon him to be the chiefe Apostle of the Gentiles which was giuen before to S. Paul 2 The Rhemists themselues graunt that the Church of Rome was founded both by Peter and Paul annot in 2. Gal. sect 6. B. Tunstal a strong champion of theirs but varying from them in this opinion shewed in a letter of his to Cardinall Poole how in times past both Peter and Paul were counted Patrones of the Church of Rome and principes apostolorum the chiefe of the Apostles Eusebius sayth that Clement was the third Bishop after Peter and Paul Alexander succeeded in the fift place after Peter and Paul If therefore the Bishops of Rome challenge any preeminence of authoritie from Peter they may doe it as well from Paul for they both founded that Church preached there and both there suffered Fox pag. 1066. 3 No Apostles were Bishops for they were diuers offices Eph. 4.11 he gaue some to be Apostles some to be Pastors Doctors Ergo they were diuers offices and the same were not Apostles and Pastors or Bishops for both are all one The offices were much different Apostles were immediatly called of God Bishops and Pastors were ordayned by the Apostles the Apostles calling was general ouer the whole world the Pastors were obliged to their dioces parishes particular Churches the office of the Apostles was extraordinarie but for a time the calling of Pastors was to endure euer in the Church Wherfore it can in no wise be that the Apostles were Bishops of any certaine places Irenaeus saith that Fundata ecclesia beati apostoli Lino officiū episcopatus iniungunt the Church of Rome once founded the holy Apostles layd the charge of the Bishopricke vpon Linus Whereby it appeareth that they onely reteyned their Apostleship inioyned them of Christ Tunstal ex Fox pag. 1066. It had therefore been contrarie to the commaundement of Christ who sayd Ite in vniuersum mundum goe into all the world if they should haue left their calling and bound themselues to any peculiar Church Ergo we conclude that neither Peter nor Paul were Bishops of Rome THE FOVRTH QVESTION WHETHER THE Bishop of Rome be the true successor of S. Peter The Papists error 40 THey doe generally hold that the Bishops of Rome being lineally descended by succession from Peter they haue the same primacie apostolike authoritie iurisdiction ouer the whole Church which Peter had Bellar. lib. 2. de pont c. 12. They are very barren and scant of arguments in this place to maintaine and vphold this succession by and in the end the Iesuite runneth to tradition and at the length he thus concludeth that it is not de iure diuino it is not necessarie by the lawe of God that the Romane Bishop should be Peters successor but it dependeth onely vpon the ordinance of Peter and is proued by tradition not diduced out of scripture That it was necessarie for Peter to haue a successor they say it is proued out of scripture which we also graunt that all faithfull Pastors and Ministers are the Apostles successors though they haue not their plenarie and Apostolike power but that the Pope ought to bee and is his successor it standeth vpon tradition We see then the grounds of their opinion scripture they haue none but blind tradition vnlesse therefore they could bring better stuffe for the Papall succession we will not spend any time in confuting nothing The Protestants THat the Pope or Bishop of Rome neither can is or ought to be S. Peters successor in his high and Apostolike authoritie primacie and iurisdiction ouer the whole Church which Peter himselfe neuer had thus we declare it 1 The Pope though hee were Peters successor yet can hee not receiue that from him which he neuer had but Peter had neuer any such primacie of power as we haue shewed before Quaest. 1.2 Ergo he is not here in his successor 2 That primacie which Peter had could not bee conueyed to any other namely his primacie of confession which he first of all the Apostles did vtter concerning Christ proceeding from faith did adhere so to his person that it could not bee deriued to any successor of his for Peters faith was a proper adiunct to himselfe Argument Tonstalli Fox pag. 1066. Agayne how can he haue the Apostolike authoritie being not an Apostle But an Apostle he is not for Christ onely made Apostles the Apostles did not ordayne other Apostles Argum. Nili 3 He succeedeth not Peter rightly in place for seeing Peter sate at Antioch why may not that Church challenge succession as well as Rome Why might not also other Churches haue Apostolike succession as Alexandria from Peter and Marke Herusalem from Iames Constantinople from Andrew Further they haue no certaine succession from Peter Tertullian maketh Clement the next successor to Peter Optatus first nameth Linus then Clement Irenaeus after Peter placeth Linus and Cletus and Clement in the fourth What certaintie therefore can they haue of so vncertaine succession Fulk annot in Rom. 16. sect 4. 4 It skilleth not who commeth in the place roome of the Apostles They that will be their true successors must followe their example and walke in their steps teaching their doctrine and embracing their holie vertues Wherfore the Pope is not Peters right successor swaruing both from his doctrine example Non sanctorum filij sunt qui tenent loca sanctorum sed qui exercent opera eorū They are not the children of the Saints which occupie the same places but they which doe their workes Lambert So Bernard writing to Eugenius chargeth him that in respect of his pompe and pride he did rather succeede Constantine then Peter Iohann Huss pag. 610. 5 All good Bishops and Pastors are as well the Apostles successors as the Pope nay rather then he being a wicked man Iohn Huss articul 4. Fox pag. 590. Lambert pag. 1120. Nay they haue greater and more excellent titles then to be called the Apostles successors for those that walke in obedience vnto Gods commandements our Sauiour calleth them his sisters kinsfolkes and brethren Math. 12.50 Ergo the Pope is not the right successor of Peter Lastly of this matter Augustine thus writeth Cathedra tibi quid fecit ecclesiae Romanae in qua Petrus sedit in qua hodie Anastasius sedet vel ecclesiae Hyerosolymitanae in qua Iacobus sedit in qua hodie Iohannes sedet What hath the Sea of Rome done vnto thee wherein sometime Peter sate where Anastasius now sitteth or what hath the Church or chaire of Ierusalem committed where
sometime Iames sate and Iohn now sitteth In those words Augustine ascribeth as much to the succession of other Apostolicall Churches as he doth to the succession of the Bishops of Rome And therefore Canisius craftely leaueth out the one half of the sentence cōcerning the Church of Ierusalem Neither is it true which our aduersaries say that Peters Sea remaineth still at Rome when all other Apostolicall Sees are gone for euen to this day the See of Antioch standeth and hath a Patriark likewise the See of Alexandria The See of Constantinople neuer wanted successors to this day nor the Church of Ephesus In India and Aethiopia there hath been alwaies a succession in those Churches planted by the Apostles and is at this day Fulk 2. Thess. 2. sect 7. Wherefore they haue no cause to bragge of their succession which is found in other places as well as at Rome THE FIFT QVESTION CONCERNING THE primacie of the See of Rome THis question hath diuers partes which must be handled in their order First whether the Bishop of Rome haue authority ouer other Bishops Secondly whether appeales ought to be made to Rome from other countries Thirdly whether the Pope be subiect to the iudgemēt of any Fourthly whether he may be deposed Fiftly what primacie he hath ouer other Churches how it began Sixtly of the titles and names giuen to the Bishops of Rome THE FIRST PART WHETHER THE BISHOP of Rome hath authoritie ouer other Bishops The Papists error 41 THey doubt not to say that the Bishop of Rome hath authoritie and ought so to haue to ordaine and constitute Bishops to depriue and depose them to restore them likewise to their former dignities and this power hee exerciseth ouer the vniuersall Church The Iesuites principall only argument is drawen from certain examples how the Bishops of Rome haue in times past constituted deposed and restored some Bishops in the Greeke Church as in the patriarchal Seas of Constantinople Alexandria Antioch Ergo hee hath power ouer all Bishops We answere First It was not done by the absolute authority of the Roman Bishops any such constitution or deposition though perhappes their consent and allowance were required as Leo writeth thus to Martianus the Emperour about the ordayning of Anatolius Bishop of Constantinople Satis sit quod vestrae pietatis auxilio mei fauoris assensu episcopatum tantae vrbis obtinuit It is sufficient that by your godly helpe and my fauourable assent he hath obtained so famous a Bishoprick Whether was greater now the help and furtherance of the Emperor or the base assent of Leo Secondly wee denie not but that the Pope sometimes what by sufferance of others what by his owne intrusion hath vsurped this power ouer other Bishops by this ought not to make a law that which is once or twise done by a false title cannot prooue the iustnes of the title Thirdly that the Bishop of Rome hath no such authoritie it appeareth by this that he doth not neither of many yeares hath constituted or ordayned the patriarks of the Greeke Church they came not vp to Rome nor yet sent thither for their palls as other Archbishops here in the West parts haue done paied full dearely for them being made slaues to the beast of Rome The Protestants THat the Pope neither hath nor yet ought to haue any such authority ouer other Bishops but that euery one in his owne precinct and iurisdiction hath the chiefe charge It is thus proued 1. Peter was not chiefe neither did exercise iurisdiction ouer the twelue Ergo neither the Pope ought to doe ouer other Bishops The antecedent or first part is thus confirmed The heauenly Hierusalem which is the Church of God is described Apocal. 21. not with one foundation onely of Peter but with 12. foundations after the number of the Apostles argument Tunstalli To this purpose also hee alleadgeth in saying out of Hierome contra Iouinian All the Apostles receiued the keyes of the kingdome of heauen and vpon them all indifferently and equally is the strength of the Church grounded and established Fox p. 1066. 2. Till the yeare of the Lord 340. there was no respect had to the Church of Rome but euery Church was ruled by their owne gouernment afterward followed the Councel of Nice wherein was decreed that the whole Church should be deuided into foure circuites or precincts ouer the which there were foure Metropolitanes or patriarkes set first the Bishop of Rome next the Bishop of Alexandria the third was the Bishop of Antioch the fourth the Bishop of Ierusalem and not long after came in the Bishop of Constantinople in the roume of the B. of Antioch All these had equall authoritie in their prouinces and one was not to deale within anothers charge Ergo the Bishop of Rome had not then the iurisdiction ouer the whole Church argument Nili plura Fox p. 9. 3. We will adioyne the testimonie of the fathers of Basile which were all of the Popish sect what haue the Bishops been in our daies say they but only shadowes might they not haue been called shepheards without sheepe what had they more then their Miters and their staffe when they could determine nothing ouer their subiects Verily in the primitiue Church the Bishops had the greatest power and authoritie but now it was come to that poynt that they exceeded the common sort of priests onely in their habite and reuenewes What plainer testimonie can we haue then from the papists themselues Augustine also agreeth to their sentence habet omnis episcopus saith he pro licētia libertatis potestatis suae arbitrium propriū tanquam iudicari ab alio nō possit quomodo nec ipse potest alium iudicare sed expectemus vniuersi iudiciū domini nostri Iesu Christi Euery Bishop is priuiledged by his own authoritie to follow his owne iudgement neither is subiect to the iudgement of other Bishops as he is not to iudge them but they all must be referred to the iudgement of Christ See then in this place Augustine setteth Bishops in the highest roume in the Church and sayth they haue no iudge aboue them but Christ. THE SECOND PART CONCERNING APpeales to bee made to Rome The Papists SVch say they is the preeminēt authority of the Bishop of Rome that appeals error 42 may be made vnto him from all Churches in the world and that all ought to stand to his sentence and determination For the proofe hereof they bring no scripture nor any sound argumēt but stand chiefly vpon certain odde examples of some that haue appealed to Rome which we denie not to haue been done but our answere more at large is this 1. One cause of these appeales was both for that they which were iustly cōdemned of other Churches found greater liberty and fauour at Rome as Apiarius did who being condemned in the 6. Aphricane Councel for his detestable conditions found fauour with Zosimus Bishop of Rome who
should be thought like the Iewes Synagogue Bellarm. Answere First the Iewish temple shall not be built againe as Daniel prophesieth 9.27 and how can it be built in so short a space seeing Antichrist as they say must raigne but three yeeres and an halfe and to what purpose seeing he will abolish all sacrifices Secondly though it should be built againe nay if it were standing now for the exercise of Iewish sacrifices it could not be called the temple of God Thirdly by the temple therefore is meant the visible Church that which sometime was a true visible one as the Church of Rome and after should be so taken reputed and challenged as it is at this day by the papists Neyther haue the papists hereby any aduantage as though the Pope sate in the very true Church for it is not the true Church indeede but so reputed and taken by them Fourthly though there were no materiall temples of the Christians in Pauls time what of that hee speaketh not here of any such materiall temple but of the Church of God neither doth Saint Paul in this sense refuse to vse the name of temple as 1. Corinthian 3. vers 16. and 6. vers 19. and in other places The Protestants THat Rome is the seate and place of Antichrist beside that the Rhemists confesse so much that Antichrist shall raigne there annot Apocal. 17. sect 4. We prooue it thus 1. Antichrist is called the great whore of Babilon Apocal. 17.5 But Babilon is Rome Ergo Rome is the seat of Antichrist Obiect It was Babilon while it was gouerned and ruled by heathen Emperors but the Church was not then called Babilon Bellarm. Answere First Ergo by your owne confession Rome shall be the seat of Antichrist seeing by Saint Iohn it was called Babilon Secondly it was not onely called Babilon in the time of the heathen but euen of Christian Emperors Augustine saith it is Occidentalis Babïlon the Babilon in the west partes prioris filia Babilonis and daughter to the first Babilon Thirdly Saint Iohn doth not onely prophesie of the crueltie of the terrene state but of the false prophet Antichrist you should also vsurpe an ecclesiasticall gouernment there Obiect Secondly they obiect that by the damnation of the great whore is vnderstoode the finall destruction of all the company of the reprobate Rhemist Apocal. 17.1 Answere the damnation vniuersally of the wicked is described cap. 20. and therefore this place must be vnderstoode of Antichrist and his adherents And very fitly doth the name of whore agree to that See for once a whore indeede was Pope there called Iohn the eighth Which so wringeth the Papists that they haue no other shifte but impudently to denie it 2. Wee haue another argument out of the same chapter vers 9. the seuen heades are seuen mountaines on which the woman sitteth But there is no citie in the world notoriously knowen to stand vpon seuen hils but Rome Ergo it is the seate of Antichrist Obiect The text is they are also seuen kings so the seuen heades or seuen hils signifie seuen kings for there shall bee so many chiefe Empires which shall persecute the Church there are fiue part Aegypt Canaan Babilon the Persians Grecians the sixt the Romanes which in parte standeth yet the seuenth shall be Antichrist Rhemist Apocalip 17. sect 7. Answere First the seuen heads are expounded to be both seuen hils and seuen kings the scripture vseth not to expound one harde and obscure thing by an harder and more obscure as to say seuen heads are seuen mountains that is seuen kinges for wee were neerer the sense before and the terme of heads doth more fitly resemble kinges then mountaines Secondly the seuen kinges are more fitly taken for seuen principall gouernours of the Romanes as Kings Tribunes Consuls Decemviri Dictators Emperours Popes for by these seuen orders hath the common wealth beene gouerned first and last Fulk ibid. Obiect Rome is not now built vpon seuen hilles it standeth in the playne in Campo Martio Sander ibid. Answere First you haue then no right to Peters Chayre for when hee sate at Rome the Citie stoode vppon seuen hils Secondly though the Pope nowe hath remooued his pallace to the Vaticane on the other side of the riuer yet he did sit for many yeares in Laterane vntill the time of Pope Nicholas the second who was almost 1100. yeeres after Christ. Thirdly though the Pope hath remooued his pallace vpon pleasure beyond the riuer yet his See is not remoued for vpon euery one of those hils there are Monasteries and chapples and such like monuments to be seene to this day In mount Caelius there is the Monasterie of Gregorie the first the Cathedral Church of Laterane In mount Auentine the Monasteries of Sabiâ—e and Boniface In the mount Exquilinus the Minster of S. Maria maior the ruines of Saint Cyriacus Church which is yet a title of a Cardinal The mount Viminalis hath the Church of Saint Laurence The mount Capitoline hath an house of friers called Ara coeli The mount Palatine the Church of Saint Nicholas The mount Quirinalis hath S. Maria de populo Wherefore though the Popes person be remooued a little aside yet the popish religion is exercised and reliques of superstition are to be found in euery one of those hils Wherefore we nothing doubt to conclude but that Rome is that Citie vpon 7. hils and so the principal seate of Antichrist THE SIXT PART CONCERNING THE doctrine of Antichrist The Papists error 62 THeir opinion is that Antichrist shal be an open and manifest aduersarie to Christ and that he shall abolish all worship of God and all religion Rhemist annot 2. Thess. 2. sect 10. Bellarmine draweth all the doctrine of Antichrist to these foure heads First he shall denie Iesus to be Christ and abolish the sacraments instituted by Christ. Secondly he shal make himselfe Christ. Thirdly he shall make himselfe God and be adored as God Fourthly he shall abolish al other worship both true and false yea the worship of Idols Wherefore sayth he the Pope cannot be Antichrist that doth none of these things cap. 14. of these now in their order 1. Antichrist shall vtterly denie Christ. 1. Iohn 2.22 4.3 Euerie spirite that confesseth not that Iesus Christ is come in the flesh is not of God this is the spirite of Antichrist Ergo Antichrist shall altogether denie Christ. Answere First the Rhemists say that this is not a marke for all times to know an heretike by but it was onely for those times to confesse Christ to bee come in the flesh this is a surer note now say they that whoso confesseth not Christ to be really present and to be sacrificed in the masse is not of God Rhemist annot 1. Iohn 4. sect 2. Where I will not stand to note the presumption of these papists that will correct and amend the Apostles rule to know heretikes by which serueth for all times and so
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
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
of euill and euill of good Hee that iustifieth the wicked and condemneth the iust they are both an abomination to GOD Prouer. 17.15 Wherefore a priest binding a penitent man and loosing a wicked man doth flatly transgresse the law and rule of Gods word neither shall his sentence be ratified in heauen 2 In saying that whosoeuers sinnes the priest bindeth or looseth his sentence standeth in effect before God they must needes admit one or both of these absurdities either to grant that a Priest cannot erre in dispensing of the â—eyes which were too shamefull a saying to giue so great a priuiledge to euery ignorant and simple priest such as their Church hath great store of which no mortall man can haue Saint Paul giueth warning to Timothie who was more then a common or ordinarie minister that he lay not his handes sodaynly vpon any ad 1. Timoth. 5. vers 22. But if Timothie so excellent a man had been free from erring in executing his function this exhortation of Saynt Paule had been needlesse and superfluous Or else they must say that the iudgement of mens soules is committed vnto them for if looke how they pronounce vpon men on earth euen so it fareth with them before GOD then the saluation and damnation of men dependeth of their sentence But the scripture sayth Doe not iudge thy brother for we shal al appeare before the iudgement seate of Christ Rom. 14.10 Men therefore are not iudges to pronounce who are saued or damned but the iudgement must be committed to Christ. But who knoweth not that the popish Church doth arrogate vnto themselues this power to define who are Saynts in heauen and whose soules are tormented in hell Thus they dealt with Iohn Husse hauing condemned him they set a crowne of paper vpon his head pictured with diuels saying vnto him Now we commit thy soule to the diuel At the burning of that worthie seruant of God and blessed martyr Iohn Frith one Doctor Cooke a fowle mouthed papist bid the people to pray no more for him then they would for a dogge And thus they take the Lords office out of his hand in taking vpon them to be iudges of men 3 I will conclude with Augustines words he sayth that sinnes are forgiuen or not forgiuen non secundum arbitrium hominum sed secundum arbitrium dei orationes sanctorum not after the will and pleasure of men but according to the will of God and at the prayers of deuout and holie men THE FIFT QVESTION CONCERNING the lawfulnesse of mariage in Ministers THis question hath three partes first whether it bee expedient or requisite that all Ministers should be tied vnto single life Secondly whether men twice maried are to be admitted into the ministerie Thirdly whether Ministers hauing entred into holie orders ought to renounce the societie of their wiues before maried THE FIRST PART WHETHER IT BE lawfull for Ministers to marrie The Papists error 77 BEllarmine confesseth that single life is not imposed vpon Ministers by the lawe of God for there is no precept either in the olde or new testament that forbiddeth Ministers to marrie but it is a positiue law of the Church most ancient and most iust kept and obserued euen since the Apostles time And therefore it is not now lawfull for Ministers to marrie cap. 18. lib. de Clericis 1 1. Timoth. 2.3 the Apostle sayth that no man that warreth entangleth himselfe with the affayres of this life But to bee maried and to haue care of houshold are counted amongst the affayres and busines of this life Ergo a Minister who is the Lords souldier ought not to entangle himselfe therewith Bellarmin Ans. First the Iesuite before confessed that they had no scripture against Ministers mariage how is it then that now he pleadeth scripture Secondly we must put the Iesuite in minde of his owne exposition of this place lib. 5. de pontif cap. 10. where this place being alleadged against the temporall dominion of Ecclesiasticall persons he answereth that this place onely forbiddeth negotiationes and mercimonia merchandise and traffick in the worlde not regimen politicum not politicall regiment If then the politicall care of a citie prouince or common-wealth be no impediment in his iudgement to the spirituall warfare much lesse without all question is the domesticall care of one familie the charge of wife and children Thirdly we vtterly denie that mariage is an hinderance or let to the calling of Ministers nay we say that it is an helpe and comfort to those that haue not the proper gifte of continencie 2 The Iesuite giueth diuers instances wherein mariage is a let and impediment to ministers As it hindreth their prayer their preaching their almes and liberalitie to the poore for they haue wife and children to care for Bellarmin Answere First belike you esteeme of mariage as of an vnholie and vnpure thing that a man can neither pray nor doe the office of a Christian performing the duetie to his wife and indeede one of your companions calleth mariage a prophanation of sacred orders Greg. Martin discouer cap. 15. sect 11. Whereas the Apostle calleth it an honourable state Heb. 13. and it was instituted in Paradise whereas before the fall of man there was no vncleane thing Secondly we denie not but that abuse of mariage both in ministers and other lay-men is an impediment to all holie actions and therefore Saint Paul giueth generall Counsell to all both ministers and others that they which haue wiues should bee as though they had none 1. Cor. 7.29 that is should liue soberly in mariage and not giue themselues to the wantonnes of the flesh Thirdly neither doth mariage hinder hospitalitie for Saint Paul requiring that a minister should be harborous 1. Tim. 3.2 giueth also rules concerning the gouernement of his familie his wife and children vers 4.11 For to whom may he better commit the care of houshold affayres then to his wife And that familie which is guided by a carefull godly huswife we see by experience to yeeld more reliefe to the poore and giue entertainement to strangers then those houses which haue none And where it is obiected that Ministers will care altogether for their children It hath been seene that single priests in time of poperie haue been more couetous and greedie to enrich their kinred then maried Ministers haue cared for the prouision of their children 3 Single life by the Apostle is preferred before the maried estate and therefore fittest for Ministers for he that is maried careth for the things of the world 1. Cor. 7 33. Rhemist Ans. First single life is preferred before mariage in all men not onely in Ministers And therefore as lay-men are not bound to single life though it be in it self more conuenient so neither ought ministers to bee 2. Though a thing in it selfe be best yet is it not vniuersally best for euery man as riches are better then pouertie because they are Gods blessing
better argument can we haue against this Popish decree then the great vncleannes and foule enormities that haue been brought by the meanes thereof into the Church In the time of Gregorie the first who enioyned his Clergie to liue single commaunding on a time his seruants to catch him some fish out of his Motes and Ponds in stead of fish they brought vnto him sixe thousand heads of yong children whereupon he fetching a great sigh with himselfe commended then the saying of the Apostle It is better to marrie then to burne Bellarmine hath no better answere then to denie the storie which notwithstanding is found in the Epistle of Huldericus Bishop of Augusta which he sent to Pope Nicholas Fox pag. 1155. In Anselmes time after the restraint of Ministers marriage great rumors and complaint was brought to him of the execrable vice of Sodomitrie which began to raigne in the Clergie Pope Pius the second saide hee sawe manie waightie causes why wiues should bee taken away from Priests but he saw more why they should be restored to them againe Bishop Iewell Apol. cap. 8. diuis 3. Bernard saith Tolle de Ecclesia honorabile coniugium c. Take from the Church honorable Matrimonie shall you not replenish it with incestuous persons concubinaries Sodomiticall vices Hereupon the popish Catholikes seeing their owne infirmitie began thus to salue vp the matter Si non castè tamen cautè if thou deale not chastly yet deale charily Yea they are not ashamed thus to write If any of the Priests should bee found imbracing of a woman it must bee expounded and presupposed that hee doth it to blesse her I but saith Bellarmine these are the abuses of single life will you condemne a good thing because of the abuse by the same reason saith he coelum terra tollenda sunt Heauen and earth must be taken away because they were abused of the heathen and taken for Gods cap. 21. Answere First wee say not that these bee the fruites of single life which Saint Paul commendeth in all those that haue the gift but of this co-acted and constrained Popish Virginitie which is imposed indifferently vpon all and cannot haue any good vse secondlie when you can proue that restraining of Ministers marriage is of Gods ordinance as it is certaine Heauen and earth are of his making then wee will grant vnto you that it may haue a right vse and for the abuse ought not vtterly to be abolished 4 Lastly Augustine saith Quae nubere volunt ideo non nubunt quia impunè non possunt melius nuberent quà m vrerentur id est quà m occulta flamma concupiscentiae in ipsa conscientia vastarentur Those Virgins which would marrie but cannot because of restraint and reproch might better marrie then burne that is to say then with the secret flame of concupiscence to be wasted and consumed in their conscience Wherefore it followeth that all they both Ministers votaries Virgines that haue not power to absteine should doe better for all their profession and vow to marrie then to burne THE SECOND PART WHETHER any ought to bee admitted to the Ministerie after second marriage The Papists THey denie not but that Bishops and Ministers hauing been once married error 78 are rightly ordeyned so that afterward they doe not companie with their wiues but they which haue been either themselues twice married or haue married a widdow which had a husband before are vtterlie vncapable of holy orders Bellarmine cap. 23. Rhemist Timoth. 3. sect 4. and this they call Bigamie 1 They reason thus out of Saint Pauls words 1. Timoth. 4.2 A Bishop must be the husband of one wife that is say they that no kinde a way was Bigamus or had two wiues either at once or one after another And they proue their interpretation thus First as Saint Paul describeth a widow of the Church 1. Timoth. 5.9 that hath been the wife of one husband so here hee saith of a Bishop that he should be the husband of one wife but that is meant successiuè of one husband after another for it was neuer seene that one woman should haue more husbands then one at once nor neuer suffered either amongst the Iewes or Gentiles therefore it must be so taken here a husband of one wife that is who hath been but once married as it is taken there a wife of one husband that neuer had more not onely simul at once but not successiuè not successiuely one after another Bellarmine cap. 23. Ans. First there were many women both among the Iewes and Gentiles that had forsaken their first husbands and were vnlawfully coupled to others and so had moe husbands at once and likewise many men that had done the like to their wiues but afterward repented and were conuerted to the Christian faith but yet were not admitted to any publike office in the Church because of their former infamous life Of such the Apostle speaketh in both these places and not of those that married one wife or one husband after another It is therefore great boldnes and a greater vntruth to say that there were none such heard of in those dayes for although it were neither lawfull then nor now yet both many such were heard of in those dayes and it were no hard matter to finde out some now among the papists that haue had more then one wife at once Secondly he is not to be counted Bigamus or Digamus that is coupled and ioyned to one wife after another lawfullie but he that vnlawfully at once enioyeth more then one Fulk Annot. Timoth. 5. sect 6. cap. 3. sect 4. 2 Againe say they the high Priest in the lawe was not permitted to marrie a widow Leuit. 21.13 Which lawe being obserued in the high Priest ought much more to be kept now Rhemist Answere That lawe concerning the high Priest did onely appertaine to himselfe who was a figure of Christ neither can it be extended to the Ministers of the Gospell no more then any other partes of his office that were peculiar to that state and calling Fulk Annot. 1. Timoth. 3. sect 4. The Protestants THat it is not by the word of God forbidden that any man should marrie the second yea the third time after the decease of his wife neither that hee is to be counted vnchast or giuen to wantonnes in so doing much lesse hee that in his first marriage taketh a widow neither that to haue been twise married ought to be a barre or a stop from entring into the state and calling of the Ministerie if otherwise the man be qualified and furnished with sufficient graces for that calling thus it is proued 1 They that cut off such as haue been twise married from behauing any calling in the Church doe sauour of the heresie of Montanus into the which also Tertulliane fell who condemned second marriage for if once marriage be no impediment nor preiudice to him that is to bee ordained but
so fayne themselues vnlesse it be for fornication then without consent the marriage knot is broken 3 Peter left not the companie of his wife after he was made an Apostle for he had a daughter called Petronilla of whom the popish legends write much holines which must needes be borne after he was called Peter And agayne it is proued by her age for she was so young in the persecutioÌ„ vnder Domitian that Flaccus the Countie desired her in marriage but if she had been borne before Peters Apostleship she must haue been threescore yeere old at that time or hard vpon Fulk Math. 8. sect 3. 4 Augustine thus writeth of this matter Vna sola esse causa posset qua te id quod vouisti non solum non hortaremur verumetiam prohiberemus implere si forte tua coniux hoc tecum suscipere animi seu carnis insâ—rmitate recusaret Epistol 45. There may be one cause and no more which would make me not only to moue you to performe that which you haue vowed but to disswade and forbid you namely if your wife by reason of her weakenes should refuse to beare the yoke with you Therefore by Augustines sentence neither ought a Minister that is married performe the vow of continencie which he made without consent of his wife for he speaketh generally of vowes made by those that are ioyned in Wedlocke THE SIXT QVESTION CONCERNING THE maintenance of the Church by tithes COncerning the maintenance of the Church there are diuers poynts wherein we our aduersaries agree The maintenaÌ„ce of the Ministers of the Church is either by temporal possessions which haue been bestowed vpon the Church by the gift of deuoute and religious men or els they haue inheritance from their friends and a patrimonie of their owne or els they liue of the tithes and oblations of the people 1 We grant and agree vnto them that the Church Ministers beside the portion of tithes may lawfully enioy temporall lands which the Church of ancient time hath been endowed withall But we yeeld vnto them vpon certaine conditions First there must be a moderation vsed in all such gifts which are bequeathed to the Church for Ecclesiasticall persons ought not to be too greedie and hastie in receiuing whatsoeuer in simplicitie and blind deuotion any man shall giue vnto them as if they see that others are empouerished by the gift whereby they are enriched Thus the Priests offended in our Sauiour Christs time who allured the people to bring their offerings to the Altar though their parents wanted in the meane time whom they were bound to relieue by the law of God This also was a common practise in time of Poperie So the priests might be enriched they cared not greatly though all the stock of their patrones and founders were vndone who because they were vnsatiable had no measure in entising simple men to giue ouer their lands and Lordships into their hands the statute of Mortmaine was made not without iust cause to be a rule vnto theÌ„ that otherwise could not rule themselues Augustine doth highly commend Aurelius Bishop of Carthage and worthely for this one act A certaine rich man of Carthage hauing no children gaue all his substance to the Church reseruing onely the vse thereof for his life time afterward the man had children Reddidit Episcopus nec opinanti ea quae donauerat The Bishop restoreth vnto him that which hee gaue not looking for it nor making any account of it In potestate habuit Episcopus non reddere sed iure fori non iure poli It was in the Bishops power not to restore the gift but by the lawe of the court not by the lawe of heauen I pray you how many such examples can ye shewe me in the time of popish superstition This then is the first thing required that although it be lawful for the Church to enioy the bequests of their benefactors yet it should be done with some limitation As the Leuites beside their tithes had cities appoynted them but the number was set downe they should not exceede 48. in all and to euery citie was a quantitie and circuite of ground allotted which should in length and bredth contayne euery way 3000. cubites Numb 35. vers 5.8 2 It must also be prouided that the gifts and legacies bestowed vpon the Church bee for the maintenance of pietie and true religion and to good vses not to nourish idolatrie and superstition or if they be giuen through ignorance of the time to such vnlawfull purposes they ought by the Prince to be conuerted to better and more godly vses As now in England the lands of Colledges which were first giuen to maintaine that abominable Idoll of the Masse are turned to the maintenance of learning and true religion So was the lawe of Moses that the gold and siluer brasse yron tinne lead which the Israelites should receiue of the heathen first should passe through the fire and so bee made cleane and fit for holy vses Euen thus according to this lawe the lands consecrate to superstition hauing now passed through the fire of Gods word and triall of the truth may safely be vsed to the glorie of God in aduancing and setting forward true religion and vertue 3 Another thing must bee required that Church-men ought not to abuse the possessions of the Church to maintayne pride idlenes and ryotous liuing for in case they doe notoriously spend and wast the Church goods the Prince by whose authoritie they were giuen to the Church may iustly take from them their superfluities not leauing the Church destitute of sufficient maintenance This is notably proued by Iohn Husse in the defence of Wickliffes articles And we haue seene the practise thereof in England in the late suppression of Abbeyes wherein though some of those lands might otherwise haue been disposed of yet the prouidence of God notably appeared in bringing desolation vpon those Cels of sinne and vncleane cages of birdes neither hath this been an vnusuall and vnaccustomed practise in the Church for Princes to correct the misdemeanour of Priests by cutting them short of their temporalties for in Augustines time the Christian Emperours dispossessed the Donatists of their Churches and possessions and gaue them to the Catholike Bishops And at that time the Donatists cryed out as the Papists doe now Quid mihi est imperator What hath the Emperour the King to doe with our lands Augustine answereth Secundum ius ipsius possides terram by the lawe of Princes the Church enioyeth her possessions Recitemus leges imperatorum videamus si voluerint aliquid ab haereticis possideri Let vs then rehearse the lawes of Emperours and see whether they suffer heretikes to enioy the Church possessions Secondly concerning the second kind of maintenance which ariseth by the proper and peculiar inheritance which Church ministers haue we also yeeld our consent that a Minister to whom some inheritance is befallen is not bound
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
the Pharisees did then so meane or any shall now gather vpon their words that there is a great master diuell that ruleth and commandeth the rest it was in them but a pharisaicall dreame and in the other a popish collection We deny not but that there may be degrees in power and angelicall gifts both among the good and bad angels as there shall be degrees in glorie among the Saints yet the Saints shall not be princes one ouer the other no more are the angels now Thirdly marke the answere of our Sauiour in that place If Sathan cast out Sathan Mark 3. Here Sathan is made a common name to all euill spirits But Apocalyps 12. where mention is made of the diuell and his angels the text sayth The great dragon the old serpent called the Diuell and Sathanas vers 9. Here the name Sathanas is giuen to the prince of the diuels so there is not one Sathanas but many And where our Sauiour calleth the diuell the prince of the world Iohn 14. S. Paul calleth them all principalities and powers worldly gouernours and princes of the darknesse of this world Ephes. 6.12 So there is not one prince of the diuels but they are all princes Thus Augustine expoundeth that place Draco pugnauit angeli eius id est diabolus homines voluntati eius obtemperantes The dragon fought and his angels that is wicked men obeying his will Apocalyps Hom. 9. So by Augustines sentence the diuels are not subiects to the great diuell but they are all princes and commanders of wicked men THE SECOND QVESTION OF THE MINIsterie and function of Angels THis question hath two parts first of the externall ministerie of angels in the protection and defence of the Church Secondly of their spirituall office about the prayers of Gods seruants THE FIRST PART CONCERNING the defence and protection of Angels The Papists MIchael say they is the protector and keeper of the whole Church of Christ error 3 Dan. 10.21 And as earthly kingdomes haue their speciall angels for their protectors so also haue particular Churches Dan. 10. Rhemist annot 1. Apocal. sect 9. The Protestants THE whole Church hath Christ himselfe who is the true Michael for her protector and defender And so is that place in Daniel to be vnderstood Augustine also by Michael vnderstaÌ„deth Christ the name also signifieth as much Michael that is one like vnto God see more of this before Controv. 4. quaest 1. The scripture sayeth All power is giuen to Christ and hee is with his Church to the end of the world Math. 28.18.20 He therefore is the chiefe patrone and protector of his Church Secondly It cannot be proued out of scripture that kingdomes haue their speciall Angels protectors for Dan. 10. The Princes of the Persians and Grecians were not Angels but earthly princes for Angelles doe not resist Christ and his Angelles defenders of the Church as the Prince of Percia did ver 13 Fulk ibid. but all the Angelles of heauen are readie to serue the Lord at his pleasure for the defence of his Church without anye limitation of place Zachar. 1.10 These are they whome the Lord hath sent to goe through the worlde The Angelles execute their message not in seuerall countryes but in the whole world The Papist error 4 EVerie one hath from his natiuitie an Angell for his custodie and patronage against the wicked before the face of God Gen. 48.16 Iacob saith The Angell that hath kept mee from my youth vp Acts 12.15 It is his Angel Rhemist ibid. Math. 18.10 Their Angelles behould the face of my Father Ergo euery man hath his proper Angell Answ. 1. Iacob by the Angell vnderstandeth Christ to whome it is proper to blesse Gods children the Angell blesse thy children saith he Gen. 48.16 This Angell appeared vnto him in Bethel and is called the God of Bethel Gen. 31.13 with this Angel Iacob wrestled 32. which was God as it appereth by the name of Iacob he is called Jsrael because hee had preuailed with God and the place is called Peniel I haue seene God face to face Other proper Angell Iacob had none for all the Angelles of God were appointed for his defence Gen. 32.1 He met an hoste of Gods Angelles and accordingly called the place Mahanaim 2. Neither of the other places proue that men haue proper Angels Math. 18. The children of God are said to haue their Angels not theirs as euery man his proper Angell but theirs in common because they were deputed for their defense Act. 12. Peter at that time was deliuered by one Angel but it followeth not that therefore he was his proper Angell The Protestants WE nothing doubt of the protection of Gods Angelles but that euery one hath a proper Angell appointed for his protection from his natiuitie out of scripture it is not proued 1. Sometime one Angel hath the charge of a multitude Exod. 23.20 The Lord saith to all the people of Israel I send mine Angell before thee to keepe thee in thy way 2. Sometime many Angelles are ready for the defense of one man Gen. 32.1 an hoste of Angels met Iacob Psa. 91.11 He shal giue his Angels charge ouer thee to keep thee al in thy wayes Ergo euery man hath not his particular proper Angell 3 Luke 16.22 The poore man is said being dead to be carried not by one Angell but by the Angels into the bosome of Abraham But if he had one Angell appointed to be the president of his life from his natiuitie it had beene also parte of that Angelles charge to haue conueyed his soule into Heauen So Augustine writeth Si bene vixerimus vbi a carnis vinculo anima liberata fuerit mox in occursum nostrum Angelorum chorus occurret De salutarib document cap. 39. If we liued well here when as the soule is gone from the body the holy company of the Angels are ready to meete vs he sayeth not one Angell but the whole chore or company THE SECOND PARTE WHAT OFFICE the Angelles haue about our prayers The Papists THeir opinion is that the Angelles do offer vp our prayers vnto God And they would proue it by that place Apocalyps 8.2 An Angell stood by the Altar with a golden censer and much incense was giuen vnto him to offer with the praiers of the saintes Rhemist in hunc locum Ans. Augustine vpon this place sayth that this Angell is Christ Thuribulum aureum est corpus eius sanctum the golden censer is his body ex quo Deus â—dorem suauitatis accepit out of the which God smelt a sweete sauour Homil. in Apocalyp 6. And in another place he saith Vt altare sanctificat dona sic Christus preces nostras as the altar sanctifieth the gift so Christ doth our praiers quaest in Euangel 34. First therefore this place is vnderstoode of Christ not of any Angell 2. If this place might be vnderstood of Angels that they haue some ministerie about our praiers it maketh nothing
Rhemist annot Phiâ—ipp â— sect â— Apocal. 13.17 The Protestants 1. THe bowing at the name of Iesus as it is vsed in poperie to bend the knee at the sound thereof is not commaunded in this place which sheweth especially the subiection of all creatures of Turkes Iewes infidels yea of the deuils themselues to the power and iudgement of Christ. Secondly Protestantes haue onely taken away the superstitious abuse of the name of Iesus Thirdly the kneeling at the name of Iesus is superstitiously abused in popery for the people stoupe onely at the sound not vnderstanding what is read and so make an idoll of the Letters and syllables adoring and worshipping the very name when they heare it or see it And againe in sitting and not veyling at the name of Christ Immanuel God the father the sonne and the holy Ghost and bowing onely at the name of Iesus Fulk ibid. Fourthly due reuerence may be vsed to our Sauiour without any such ceremony of capping or kneeling Fulk Neither doe we bind any of necessitie to vse this reuerence to the name of Iesus as the Papists doe which think that Christ cannot otherwise be honoured neither doe we iudge and condemne those that doe vse it being free from superstition and grounded in knowledge and carefull not to giue offence for superstitious and offensiue ignorance is not in any case to be defended Fiftly this outward reuerence to the name of Iesus was first taken vp amongst Christians because of all other names it was most derided and scorned of the Paganes and Iewes and therefore they did the more honor it But now there is greater daunger of popish superstition in abusing holy things then of prophane paganisme in vtterly contemning them and therefore there is not such necessary and iust occasion of vsing this externall gesture now as was in former times It was not vsed of necessity then much lesse now THE SIXT QVESTION CONCERNING Temples and Churches THis question hath diuerse partes First of the forme and situation of Churches Secondly of the end and vse of Churches Thirdly of their ornaments Fourthly of the dedication of Churches Fiftly of thinges halowed and consecrated for Churches THE FIRST PART OF THE SITVation of Churches The Papists THe Churches and Temples of Christians say they are most conuenientlye and haue bene of auncient time builded toward the East Bellarmine libro tertio capite tertio de sanctis Argu. 1. Paradise was built in the East Genes 2.8 and therefore we ought to pray that way for desire we haue to our Country Ans. 1. Paradise was then Eastward vnto Moses and the Israelites being in the Wildernes when he wrote this storie but it cannot be East to all Christian nations for Paradise being planted in Eden which was part of Mesopotamia must needes be West to the Persians South to the Scythians and Tartarians North to the Aethiopians wherefore this reason is not generall for all Churches in Christian nations Secondly it skilleth not where that earthly Paradise is situate our heauenly Paradise is in heauen which is euery where open to all true beleeuers Argu. 2. Wee looke for Christ to come in the East to iudgement therefore we pray toward the East As the lightning shineth from the East to the West so shall the comming of the Sonne of man be Math. 27.24 Therefore he shall appeare toward the East Bellarm. ibid. Ans. 1. By that similitude of the lightening the sodainnes of his appearing not the place is declared Secondly it is great presumption to define that which the Scripture hath not reuealed Christes comming is onely generally set downe he shall come in the cloudes Math. 24.30 And we shall be caught vp in the cloudes 1. Thessal 4.17 There is no particular description of the place The Protestants TO vs it is no matter which way Churches are builded we may turne our selues in praier as well toward any one parte of the heauens as an other Neither doe we refuse to pray in Churches builded toward the East But that our Oratories and places of praier ought rather to be builded that way then any other out of the Scripture it cannot be proued and we holde it as a meere superstitious opinion Argu. 1. S. Paul exhorteth men euery where to lift vp pure handes 1. Tim. 2.8 He saith In euery place without exception whether toward the East or the West or wheresoeuer 2. If any place were more daungerous then other to pray in it is not so safe and perhaps more perilous to pray toward the East for Idolaters were wont to turne them toward the East and to worship the Sunne rising Ezech. 8.17 And for this cause the holy place in the Tabernacle was toward the West Exod. 26.27 And it was the custome of the Iewes to pray Westward least they should be entised to worship the Sunne rising in his strength And therfore the Iesuite maketh but a bad argument The Iewes praied toward the West Ergo. christians must pray toward the East nay rather contrary because they turned their backe to the East for feare of Idolatry Christians if any place were to be regarded more then other ought vpon the same ground also to follow the same custome for as much as all men by nature are prone to Idolatrie and the reason of their so praying seemeth rather to be morall then ceremoniall This I say not as though I commended the Iewes superstitious praying toward the West but onely to shew that they haue better reason for their custome then our aduersaries haue for their superstitious turning toward the East But to christians all places are alike Augustine saith cum quis quaritorationem câ—llocet membra sicut ei occurrit If any man be desirous to pray let him place his body as occasion serueth he saith not toward the East or toward the West ad Simplician lib. 2. quaest 4. AN APPENDIX OF THIS PART concerning the fourme and fashion of Churches The Papistes error 48 THey would haue their Churches to be built as Salomons Temple was which consisted of three partes there was first the porch or court for the people then the holy place where the Altar stood and the Priests offered sacrifice and last of all the most holy place where the Arke and Mercieseate were placed So they haue the Church porch then the body of the Church and aboue that their Sanctuarie as they call it or the queere or chauncell which was separated from the rest by steps or staires hangings or curtaines and other partitions And here must stand their Altar Bellarm. lib. 3. de 〈◊〉 Sanctor cap. 3. The Protestants COncerning the fashion and fourme of Churches and the 〈◊〉 and partitions within we will not much contend so these conditions be obserued First that all superstition be auoided in making one place of the Church holier then the rest wherein the Papists mightily offend for the queere or chauncel was for their Priests and singers the other part of the Church for lay men they were
and the thing is abolished from our hearts and mouthes we trust in God wee shall neuer haue occasion to knowe it againe But howsoeuer it is this name Missa Masse cannot signifie any such thing as they pretend 1 For it seemeth that Missa was deriued à dimissione populi of the dimission or sending away of the people and so was taken generally for any congregation assembled either to pray or sing Psalmes or for any other religious duetie As yet to this day in the Dutch language Messe signifieth any solemne frequencie or congregation of the people In this sense Cassianus vnderstandeth Masse that is for the dimission of the people speaking of him that commeth not timelie to the howers of praier hee would not haue him to enter in but stantem pro foribus congregationis missam praestolari debere hee ought standing without the doores to waite for the misse of the congregation 2 Augustine taketh this word Missa generally for the leiturgie or seruice of the Church as serm de tempore 251. if that SermoÌ„ be Augustines Sunt aliqui maximè potentes huius mundi cum veniunt ad ecclesiam non sunt deuoti ad laudes Dei celebrandas sed cogunt presbyteruÌ„ vt abbreuiet Missam there are some and commonly the great men of the world which come not to Church with any deuotion to sing praises to God but they constraine the presbyter or Minister to make short Masse Here this word Masse signifieth the whole leiturgie as singing of Psalmes and praising God not any sacrifice or oblation for then he would haue said Cogunt sacerdotem not presbyterum They constraine the priest not the Minister Wherefore as the sacrifice of the Masse is of no great antiquitie so neither is the name in that sence THE SECOND PART OF THE sacrifice of the Masse The Papists CHrist they say at his last Supper did offer vp his owne bodie and blood in error 128 sacrifice vnder the formes of bread and wine to God his father and at the same instant made his Apostles and their successors Priests to offer vp his bodie â—n the Sacrament Concil Tridentin sess 22. cap. 1. And the same bodie which Christ offered vp vpon the crosse is dayly offered vp by the ministerie of the Priests the difference onely is in the manner of offering Concil Trident. ibid. c. 2. The eternitie proper act of Christs Priesthood consisteth in the offering sacrificing of the body blood of Christ in the formes of bread wine in the Church Rhem. Heb. 7. sect 8. And we meane alwaies of Priest sacrifice taken in their owne proper signification ibid. sect 7. In the Eucharist then there is a true sacrifice of the very bodie and blood of Christ offered vp to God by the hands of the Priest in the formes of bread and wine Bellarm. cap. 5. Argum. 1. Christ is a Priest after the order of Melchisedech but the proper act of Melchisedechs priesthoode did consist in sacrificing in the formes of bread and wine Ergo the eternitie of Christs priesthoode standeth in the sacrificing of his bodie and blood in those formes there doth therefore still remaine a proper external sacrifice in the Church Rhemist annot Hebr. 7. sect 8. Bellarm. cap. 6. Ans. 1. We confesse that Melchisedech was a type of our Sauiour Christ and that he was a Priest after Melchisedechs order but not in any such respect for offering in bread and wine for the text saith hee brought forth bread and wine he offered it not he brought it forth for the refreshing of Abraham and those which were with him Genes 14.18 2. He brought forth bread and wine and not the formes onely of bread and wine therefore your sacrifice in the formes onely is not after his order 3. If Melchisedechs bringing forth of bread wine were a sacrifice or oblation and a type of the like sacrifice to continue for euer in the Church it must also haue been a propitiatorie sacrifice for the remission of sinnes as they say the sacrifice of the Masse is which was thereby signified but there is no propitiatorie sacrifice for remission of sinnes without shedding of blood Hebr. 9.22 Therefore Milchisedechs act being without blood was no such sacrifice and consequently none at all 4. The Apostle to the Hebrues sheweth wherein Christ was a Priest after Melchisedechs order Heb. 7. First in that Melchisedech was both king Priest verse 2. so is Christ. Secondly in respect of the eternitie of his Priesthoode we doe not reade either of the beginning of his dayes or end of his life nor of any change of his priesthoode vers 3. Al which is most truely verified in Christ. Thirdly Melchisedech was a type of Christ and his Priesthoode of Christs because of the excellencie thereof aboue the Leuiticall Priesthoode for Leui paide tithes in Abraham to Melchisedech and therefore was inferior and was blessed of Melchisedech in Abraham the lesse of the greater so is the Priesthoode of Christ aduaunced farre aboue Aarons order If in any other materiall point Melchisedechs Priesthoode had resembled Christs as in this oblation of bread and wine the Apostle would not haue omitted it 5. Therein consisted the proper act of Melchisedechs priesthoode for the which he receiued tithes of Abraham but as the Apostle saith he receiued tithes and blessed Abraham Heb. 7.6 Ergo the tithes were due not for any sacrifice which he offered but for his blessing The same therefore was the proper act of his Priesthoode Argum. 2. They alleage that place Heb. 8.3 Euery high Priest is appointed to offer giftes and hostes wherefore it is necessarie that he also haue somewhat to offer Christ then hath a certaine host in externall and proper manner as other Priests haue but this visible and externall act of sacrificing he doth not exercise now in heauen therefore it must needes bee meant of the perpetuall oblation of his body and blood in the Church for somewhat he must alwaies haue to offer Rhemist Hebr. 8. sect 3. Ans. 1. The Apostle saith not that it is necessarie that Christ should still haue somewhat to offer in sacrifice but that it was needefull for him to haue somewhat which he had alreadie offered for the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not the present tence but the time past whereby is vnderstoode the oblation which hee had already offered once and which neede not bee repeated Hebr. 7.27 For as herein hee is like to other Priests that hee must haue somewhat to haue offered so is he vnlike also in this that they by reason of their infirmitie had need to offer often but Christ our high Priest did it but once as in that place the Apostle sheweth 2. The gift which the Apostle in this place attributeth to Christ was his bodie which hee calleth the true Tabernacle which the Lord pight and not man But that bodie of Christ which they say is offered vp in the sacrifice of the
vs sustine hath bene mine I haue endured the labour I would abstine might be theirs that they would abstaine from ill speaking Lastly if I haue taken vpon me more then is performed I haue done foolishly for that olde verse might haue warned me sufficiently Sumite materiam vestris qui scribitis aptam viribus But I trust by the gratious assistance of God I haue in some smal measure accomplished that I would and I say with Augustin Gratias ago Deo qui quantum voluit donando quod voluit fari promisit et vâ—i voluit tacendum linguae terminum posuit For it is God that gaue me strength to proceede so far as I haue done and hath set me my bouÌ„ds which I should not passe for no mâ—n may exceede the line and measure of his gifts 2. Corin. 10.14 Thus I end commending these my labours to the charitable and christian iudgement of the Church of God whom I desire to profit and to your Honors protection whom I wish in vertue and honor to tread your Fathers path and both of you to liue so long as it pleaseth God to his glory and the comfort of his Church and afterward to be euerlastingly rewarded in heauen through the onely merits of Christ Iesus to whom be praise for euer Your Honors to commaund in the Lord Christ Andrew Willet HERE ENSVE THE CONTROVERSIES OF THE FIVE OTHER POpish Sacraments Penance Matrimony Confirmation Orders Extreme Vnction THE FOVRTEENTH CONTROVERSIE of popish Penance VNto this controuersie belong these questions following First of the name Penance whether it be rightly giuen 2. Whether that which they call Penance but we much better Repentance be a Sacrament 3. Whether there be any other Sacrament of repentance beside Baptisme 4. Of the essentiall partes of penance as the matter and forme and of the 3. material parts Contrition Confession Satisfaction with an appendix whether repentance goe before faith 5. Of Contrition 1. The cause thereof 2. The quantity thereof 3. Whether it be ioyned with faith 4. Whether it be satisfactory 5. Whether contrition be necessary for venial sinnes 6. Of contrition which onely proceedeth of feare 6. Of Auricular confession 1. Whether it be necessary 2. whether it be a diuine ordinance 3. To whom it is to be made 4. Of the time 7. Of satisfaction with the seuerall branchâ—s of this question 8. First of penall iniunctions 1. Whether necessary 2. By whom to be imposed Secondly of indulgences 1. Whether there be any such 2. The grouÌ„d of them 3. In whose power they be 9. The circumstances of penance 1. Their habite 2. Their workes 3. Of the time of their penance THE FIRST QVESTION OF THE name of Penance The Papists THe Latine word Poenitentia which they translate Penance being deriued of error 1 poena doth signifie say they not onely confession and amendement of life but contrition and sorrow for the offence and painefull satisfaction Bellarm lib. 1. cap. 7. Argum. Math. 11.21 the word must needs signifie sorrowful paineful and satisfactory repentance Rhemist Math. 3.2 The Protestants Ans. THe place quoted out of S. Mathew proueth no such thing where our Sauiour saith that Tyre and Sâ—don would haue repented in sackecloth and ashes which is no satisfaction for sinne but an outward signe of true sorrow for sinne Argum. The Greeke word euery where vsed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth as Laurentius Valla noteth emeÌ„dationem mentis the change or amendemeÌ„t of the minde and no such outward satisfactory penance as they pretende Wherefore it is more fitly englished Repentance And although the Latine word Poenitentia doe not properly expresse the Greeke word to the which resipiscere resipiscentia repentance and to repent do better answere yet agere poenitentiam in Latine is not to doe penance as the Rhemists translate it but is all one as to say repent yea and so the Rhemists themselues read be penitent Mark 1.15 and not doe penance And Act. 11.18 they translate poenitentiam repentance Augustine thus taketh this word poenitentia Rectè poenitens quicquid sordium contraxit oportet vt abluat saltem mentis lachrymis The true penitent man must at the least wash away his sinnes with the teares of the minde If then repentance be in the soule what is become of this outward satisfactorie penance THE SECOND QVESTION WHETHER THERE be any Sacrament of penance The Papists error 2 CHrist they say instituted the Sacrament of penance when he breathed vpon his Apostles after his resurrection and said vnto them Receiue ye the holy Ghost whose sinnes ye remit they are remitted whose sinnes ye retaine they are retained Ioh. 20.22 The faculty of the Priesthoode coÌ„sisting in remitting of sinnes is heere bestowed vpon the Apostles Rhemist annot Ioh. 20. sect 5. Herevpon they are bolde to conclude that penance is truely and properly a Sacrament Concil Trident. sess 14. canon 1. Bellarm. lib. 1. de poenitent cap. 10. Ans. 1. If the power of remission of sinnes were heere first instituted how could the Apostles baptize or minister the Lords supper before without power to remit sinnes to the penitent Christ therefore in this place doth but renewe and confirme the authority of their Apostleship which was granted to them before Math. 18.18 Secondly this power here giuen is principally exercised by preaching of the word of God and denouncing publikely or priuately the promises of God for remission of sinnes to the penitent or the threates and iudgement of God in binding the sinnes of the obstinate and impenitent So Luke 20.24 Christ commandeth his Apostles to preach repentance and remission of sinnes in his name Thirdly we confesse also a iudiciary power of the keies in binding and loosing which is exercised in ecclesiasticall discipline in punishng and absoluing according to the word of God as the incestuous person was bound when he was deliuered vp to Sathan 1. Cor. 5.5 he was loosed againe when he was restored to the Church 2. Cor. 2.7 But neither this nor the other was commended to the Church as a Sacrament The Protestants TRue repentance we doe acknowledge which is a dying to sinne and a walking in newnes of life Rom. 6.4 But a Sacrament of repentance we finde none in Scripture and therefore we deny it Argum. 1. In euery Sacrament there is an externall sensible element as water in Baptisme bread and wine in the Lords Supper but there is none in their penance Ergo no Sacrament Bellarm. answereth that the words of absolution and confession are the outward signes in penance it is not necessary it should be a visible signe it is a sensible signe being audible cap. 11. Ans. 1. There must be the word beside the element as Augustine saith Accedat verbum ad elementum Let the word be ioyned to the element and it maketh a Sacrament the word it selfe cannot be the element for the same thing cannot both sanctifie and be sanctified And if the audible word be the element by
redeeme his brother or giue a price to God for him Psalm 49.8 Augustine vpon those words Iohn 16.23 Whatsoeuer yee shall aske in my name he will giue it you Exaudiuntur quippe omnes sancti pro seipsis non autem exaudiuntur pro omnibus vel amicis vel inimicis c. The Saints are heard praying for themselues but they are not heard praying for all their friends or enemies because it is not said simplie He will giue but He will giue to you Ergo much lesse can they satisfie for others if their praiers bee not heard alwaies for others THE EIGHT QVESTION OF INDVLgences and penall iniunctions THE FIRST PART WHETHER PEnall and painefull workes are necessarie vnto repentance The Papists NOt onely amendement and ceasing to sinne or repentance in heart before error 21 God is alwaies enough to obteine full reconcilement but there must bee outward penaltie correction and chastisement beside Rhemist 2. Corinth 2. sect 2. Argum. The incestuous person was rebuked of many 2. Corinth 2.6 which word implieth beside his inward repentance outward correction and chastisement The Protestants Ans. WEe acknowledge that in notorious sinnes and offensiue to the Church as this of the young mans was inward repentance is not sufficient but that after sharpe discipline by the outward testification of sorrow and publike confession satisfaction must bee made to the Church but it followeth not that this course should be taken for all sinnes which a man repenteth him of And yet wee graunt that outward signes of our sorrowe are alwaies necessarie in true repentance not as satisfactorie meanes to redeeme our sins but onely as infallible tokens and effects of our repentance As Augustine saith Satis durus est cuius mentis dolorem oculi carnis nequeunt declarare Hee is hard harted the griefe of whose minde the eyes of his flesh doe not shew forth de poenitent cap. 9. Argum. There are but two essentiall partes of repentance and true conuersion vnto God To turne from our sinnes and leade an holy life So saith the Lord by the Prophet If the wicked will returne from his sinnes and keepe all my statutes Ezech. 18.21 This is all God requireth without any other penall workes wherefore ceasing from sinne and amendement of life which necessarilie include the true sorrow and conuersion of the heart are sufficient for repentance THE SECOND PART BY WHOM penall workes are to bee inflicted The Papists error 22 THe priests onely they say haue power to enioyne workes of penance as affliction of bodie mulct penaltie correction by almes-deedes fasting abstinence and such like Conc. Trid sess 14 can 15. Rhemist 2. Corinth 2. sect 2. Argum. To them is giuen authoritie to binde and loose Ergo to enioyne penance Bellarm. cap. 5. lib. 4. The Protestants Ans. 1. SOme kinde of mulctes Church discipline is not to deale withall as bodily punishment and pecuniarie fines which are to be imposed at the discretion of the magistrate Secondly we grant a wholsome vse of the keyes in Church discipline in punishing and clensing of notorious offenders in the open face of the congregation but priuately to enioyne men penance for their secret sinnes is an Antichristian yoke Argum. True repentance is a free worke not of compulsion or coaction Saint Paul exhorteth men to iudge themselues that they bee not iudged 1. Corinth 11.31 But now when penance is laid vpon a man and not voluntarilie taken of himselfe hee is iudged rather of another hee doth not iudge himselfe Augustine saith Quem poenitet punit seipsum prorsus aut punis aut punit Deus vt ille non puniat puni tu Hee that repenteth punisheth himselfe either thou punishest or God if thou wilt not haue God to doe it punish thy selfe A man therefore must punish himselfe he must not be punished of another in his repentance to Godward for of outward chastisement to the world now is not the question THE THIRD PART OF PARDONS and Indulgences The Papists 1. THe principall Magistrates of the Church are no lesse authorized to pardon then to punish to remit the temporall punishment due to sinners error 23 the offence being first forgiuen which wee call an Indulgence or pardon Rhemist 2. Corinth 2.4 Concil Trid sess 25. Argum. To whome you forgiue any thing I forgiue also 2. Corinth 2.10 Here the Apostle forgiueth the young man a peece of his punishment when he might haue kept him longer in penance for his offence Rhemist ibid. Ans. 1. Wee denie not but that the Church may release such publike exercise of humiliation which is enioyned offenders for triall of their repentance and some satisfaction of the Church when it seeth that they are sufficiently humbled But it followeth not that the Church therefore may dispence with any necessarie part of repentance towards God Secondly whereas you say the Apostle notwithstanding his rebuke was sufficient might haue kept the young man still in temporall punishment it is cleane contrarie to the Apostles owne rule who perswadeth the Corinthians to forgiue him least he should bee ouercome of too much heauines vers 7. The Apostle therefore would neither forgiue nor release him before they had forgiuen him and hee had satisfied the whole Church verse 10. Neither would hee keepe him longer in punishment hauing once sorrowed sufficiently verse 6. The Apostle therefore did neither binde nor release him at his owne pleasure but as hee sawe repentance to bee wrought in the offender The Protestants THe power which the Pope and popish Bishops doe challenge vnto themselues in giuing Pardons and Indulgences is most blasphemous 1 They doe take vpon them to release both the punishment of this life and the paines of purgatorie also and say that their pardons profite both the dead and the liuing Bull. Leon. 10. 2 They pardon not only the punishment but the sin both past and to come for dayes yeares hundreds thousands of yeeres how so euer the Rhemists would beare vs in hand that an indulgence is a release but of the punishment Such was the first Iubile pardon granted by Boniface 8. an 1300. And another by Leo the 10. an 1513. See also the Boston pardons graunted by Pope Innocent Pope Iuâ—ye Pope Clement which gaue them release of all their sinnes for fiue hundred yeares Fox pag. 1178. 3 And which filled vp the measure of iniquitie they set their pardons to sale as in Pope Leo his time his pardoners for ten shillings would giue to any man power to deliuer one soule at his pleasure out of purgatorie Argum. The scripture saith that God onely forgiueth sinnes Mark 2.7 And that Christ no otherwise then as God forgaue sinnes vers 10. His Apostles onely as his ministers and Ambassadors and in his name declare and pronounce remission of sinnes 2. Corinth 5.19 Wherefore there is no such power giuen vnto men at their pleasure to binde or loose Augustine saith Non secundum arbitrium hominum tenentur aut soluuntur peccata
is necessarie alwaies before the receiuing of the Sacrament though sometimes we denie not but it is conuenient for it was not alwaies required no not of the priests in the lawe when they were to offer incense or sacrifice For whereas the high priest which was alwaies but one was bound morning and euening to offer incense vnto the Lord Exod. 30.8 He could not obserue this rule vnlesse he had been inioyned perpetuall abstinence which we see by the law was not imposed vpon thē This doubt somewhat troubled Augustine for first he sayth That it must needes followe seeing the high priest was married and did sometime goe in vnto his wife that the offering of incense should some dayes be intermitted but in his retractations he misliketh his former solution and thus determineth That the high priest first offered the morning incense and afterward went in to his wife and so was vncleane vsque ad vesperam but vntill the euening not after the euentide and then he offered the euening incense To take this answer for this time though it be insufficient for the Hebrew word which is translated the euen or euentide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the twilight when the Sunne is set when light and darknes are mixed together but the incense was renewed before the Sunne set yet I say admitting Augustines solution the high priest did not abstaine one whole day before he offered much lesse many dayes much lesse many weekes much lesse some moneths as the popish Church prescribeth by interdicting so many daies The Protestants THat not onely the publique solemnitie of marriage at some times may haue intermission but all matrimoniall actes ought to cease as when men either priuately doe giue themselues to fasting and praier 1. Corin. 7.5 or when publique or generall fastes are by the spirituall gouernours thought meet by the Christian Magistrate proclaimed we doe not denie but in our iudgement allow it and by our practise approue it but that matrimonie at such set times as an vnholy and vncleane thing is to be forbidden and restrained we take it to be popish superstition and an Antichristian yoke Argum. 1. It disgraceth the holy institution of marriage which the Apostle calleth honourable Heb. 13.4 and S. Paul counteth the fruits of marriage which are the children of the faithfull holy 1. Corin. 7.14 How is it then that there can be any time so holy the which holy matrimony is not beseeming Againe in thus doing they make difference of daies esteeming some in themselues more holy then others contrary to the Apostles rule Galath 4.10 Colossians 2.16 Argu. 2. The Tridentine Chapter maketh but two holy times in the yeere the Natiuitie and Ester during which times they would not haue matrimonie solemnized and I pray you why is Pentecost left out is it not as festiual a time as the other Could there be a more holy place then Paradise or a more holy time then while man was in his innocency yet euen then and there Matrimonie was instituted Lastly Is not the Sabboth or Lords day an holy festiuall time and as holy as any is what if I said more holie for this onely immediately was instituted of God but marriage may notwithstanding be fitly solemnized vpon that day the abuses and disorders which commonly fall out in such assemblies being cut off for Augustine is of opinion that the marriage in Cana of Galile was die Dominico vpon the Lords day And it is most fit that matrimony should be solemnized in the face of the congregation which is vsually assembled vpon that day Ergo it may as fitly and conueniently at any time be kept and solemnized excepting the respects aforesaid THE SEVENTH QVESTION OF THE ceremonies and rites of Matrimonie The Papists THe Iesuite reckoneth vp seuen First they which are to be ioyned in matrimony error 42 are blessed of the Priest Secondly oblation is made for them in the sacrifice of the Masse Thirdly they are couered with a vaile Fourthly they are coupled together vitta purpurea cādida with a scarfe or riband partly white partly purple Fiftly the bride giueth to the bridegroome a ring first hallowed and blessed of the Priest Sixtly he commendeth them to God in his praiers Seuenthly he exhorteth and admonisheth them of their mutuall dutie Bellarm. cap. 33. de Matrimon The Protestants SOme of those rites we altogether allow and vse them our selues as the 6. and 7. for both praiers are made vnto God for them and they are by the Minister put in minde of their duety and all is done with vs in the vulgare tōgue much more to the edifying of the people and comfort of the parties themselues wheras their idolatrous Priest chattereth all in an vnknowen tongue A goodly exhortation sure when the parties exhorted vnderstand not one word thereof Some other of these rites we vtterly reiect as the 2.3.4 for oblation or sacrifice in their meaning we acknowledge none for the married parties to receiue the Communion if there be a sufficient number we neither hold it necessary as being of the essence of marriage nor yet think it vnmeete But as for that coloured and painted attire of blew and white we take it fitter for a May-game then to be shewed in a solemne assemblie of Christians The rest we in part allow as the ring so it be vsed onely as a ciuill ornament and token of mutuall loue but that popish blessing either of the ring or of the married couple with the fingers acrosse and muttering of some fewe enchanting words as though by the very acte of popish blessing there were a secret vertue and qualitie of holines infused into the things so blessed or enchanted we condemne it as a superstitious toy So we conclude all such rites in matrimonie as haue a comely and profitable vse tending to edifying we refuse not the rest we reiect and send them backe to Rome from whence they came THE SIXTEENTH CONTROVERSIE OF CONFIRMATION ORDERS EXTREME VNCTION THE FIRST QVESTION OF Confirmation THe partes of this question are these First whether it be a Sacrament Secondly of the partes thereof Thirdly of the effect of this ceremonie Fourthly of the rites and whole order thereof THE FIRST PART WHETHER it be a Sacrament The Papists THat Confirmation is properly and truely a Sacrament it was decreed in the Tridentine Councell sess 7. can 1. and it is their generall opinion error 43 Argum. Act. 8.17 They did lay their hands vpon them and they receiued the holy Ghost This imposition of hands together with the praiers here specified was no doubt the Sacrament of cōfirmation for here is an outward signe and a spirituall grace Ergo a Sacrament Rhemist ibid. Bellarm. de Confirmat lib. 2. cap. 2. Ans. 1. These were miraculous gifts of the holy Ghost as the gifts of tongues of prophecying healing which were bestowed vpon the Disciples whereof the imposition of hands was a signe at that time but it is impossible to
people What this singulatim credere meaneth he sheweth a few lines after Quicquid cum loquor agnoueris in te quisquis expertus â—s crede contingere omnibus qui de manu inimicoruÌ„ precioso sanguine redimuntur That which I say thou that hast the experience thereof in thy selfe knowe that it is common to all that are redeemed by that precious blood Ergo euery man must haue a particular feeling and experience of his redemption in himselfe The Papists 2. FAith a man may feele and knowe to bee in himselfe because it is an act onely of vnderstanding but a man cannot bee assured thereby that error 77 his sinnes are forgiuen him or that he is in the state of grace Rhemist 2. Corinth 13. sect 1. The Protestants Ans. WE see what a poore miserable faith the faith of popish Catholikes is They say it is but a bare act of the vnderstanding which bringeth with it no certaintie or assurance of saluation But the Apostle Hebr. 11.1 defineth faith after another sort It is the ground of things hoped for and the euidence of things not seene Faith then hath two parts as it worketh the euidence and knowledge of heauenly things in the vnderstanding so also it begetteth a strong hope and perswasion in the heart of the promises of God it is not therefore onely an act of the vnderstanding Argum. But that by a liuely and true faith men may knowe that they are in grace and may bee assured of saluation Saint Paul teacheth Proue your selues whether you be in the faith know ye not how that Iesus Christ is in you vnlesse yee be reprobates 2. Corinth 13.5 By faith therefore wee may knowe whether Christ bee in vs Ergo whether wee are in the state of grace for Christ dwelleth onely by faith in the elect and such as shall be saued Ephes. 3.17 Augustine Vnusquisque inspiciat se intus appendat se probet se in omnibus factis suis fides quae operatur per dilectionem si in vobis est iam pertinetis ad praedestinatos Let euery man looke into himselfe examine proue himselfe if faith working by loue bee in you euen now yee doe belong to the number and companie of the predestinate Ergo by a liuely faith men may bee assured of their election THE SECOND PART OF THE DIVERS kindes of faith The Papists error 78 1. THere is a kind of faith called fides implicita the faith of simple men and idiots who although they are not able to giue a reason of their beleefe yet it is enough for them to say they are Catholike men that they wil liue and dye in that faith which the Catholike Church doth teach Rhemist Luk. 12. sect 3. This implicite faith which they say is sufficient for common Catholikes is nothing els but to beleeue as the Church beleeueth though they knowe nothing themselues particularly The Protestants AS before they spoyled faith of the better part thereof which is a stable and certaine perswasion of the heart so now also they robbe it of the other part which is an euidence and light of spirituall knowledge for faith cannot stand with ignorance but necessarily bringeth with it an illumination of the mind as it worketh stablenes in the heart Argum. Wherefore it is not enough for a Christian to say he beleeueth as the Catholike Church beleeueth for we must be readie to giue account to euery one that asketh of that hope that is in vs 1. Pet. 3.15 Ergo euery true Christian must be able to giue account of his beleefe Augustine writeth Ita apud omnes vulgatam confirmatam esse catholicam fidem vt nec notitiam possit fugere popularem That the Catholike faith was so common and so plaine that it could not bee hid euen vnto the popular sort For now in these dayes the prophecie of Ieremie ought to bee fulfilled They shall all knowe me from the least of them to the greatest Hebr. 8.11 The Papists error 79 2. THey affirme that the faith of miracles spoken of 1. Corinth 12.9 is of the same substance with the common iustifying faith it differeth onely in an accidentall qualitie of more feruor deuotion and confident trust Rhemist ibid. Yea that faith which Saint Iames calleth a dead faith is notwithstanding a true faith and the same which is called the Catholike faith and which the Apostle defineth Hebr. 11. and in substance all one with that which iustifieth Rhemist Iam. 2. sect 11. The Protestants FIrst the faith of miracles and the iustifying faith are not all of one nature because the faith of miracles may bee in wicked men Matth. 7.23 The iustifying faith can be in none but those that shall be saued Mark 16.16 They that beleeue shall bee saued But what intolerable boldnes is this to ascribe greater confidence and trust to that faith which may be in wicked men then to the true iustifying faith in the elect Secondly the dead faith that Saint Iames treateth of is not of the same nature with the iustifying faith nor that faith which is handled Heb. 11. For by that faith the Patriarkes pleased GOD and beleeued that hee was a rewarder of those which sought him verse 6. But this dead faith hath no such operation Againe it is great blasphemie to make this dead faith and a liuely iustifying faith of one and the same kinde and nature for as a dead man cannot be said properly to bee a man no more can a dead faith bee properly called a faith Nay further the faith of diuels and the faith of Saints cannot bee of one nature and substance but this dead speculatiue faith may be in diuels Iam. 2.19 Ergo it is a blasphemous assertion that these two faiths are all of one Augustine saith Discerne fidem tuam a fide daemonum daemones credunt quod oderunt distinguit Apostolus fides quae operatur per dilectionem Discerne thy faith from the faith of diuels the diuels beleeue that which they hate The Apostle doth distinguish them faith which worketh by loue Ergo a dead faith which is fruitelesse and worketh not by loue is the faith of diuels and so not of one nature with a true iustifying faith THE THIRD PART WHEther charitie be the forme of iustifying faith The Papists IT is so affirmed by our Rhemistes Iam. 2. sect 11. Faith being formed error 80 and made aliue by charitie iustifieth Loue is not as the instrument whereby faith worketh but as the proper forme Tapper ex Tileman Heshus de fide err 7. Argum. Saint Iames saith As the bodie without the spirite is dead so faith without workes is dead 2.26 But the soule or spirite giueth the forme and life to the bodie Ergo so doe the workes of charitie to faith Rhemist The Protestants Ans. WE must consider of what kinde of faith Saint Iames speaketh not of a liuely or iustifying faith but of a dead faith which in deede is no faith neither can possiblie receiue any
the prosecuting whereof if sometime I chance to misse I say with Augustine Nunquam errari tutius existimo quà m cum in amore nimio veritatis reiectione nimia falsitatis erratur I thinke a man can neuer more safely erre then when he erreth in the too much loue of the truth and the reiecting of falsehoode I haue labored in this worke to set downe not onely the chiefe and principall but euen the most and in a manner all the controuersies of religion betweene vs and the Papists maintained this day If any thing bee missing I say againe with Augustine Tale esse arbitratus sum cui mea responsio necessaria non fuisset siue quia ad rem de qua agitur non pertinet siue quod tam leue esset vt à quolibet redargui facillimè posset I thought it to be such as vnto the which mine answere was not needefull either because it was not pertinent to the matter in hand or else of so small moment that euery man might easilie answer vnto it I haue no more to say but this If thou findest thy selfe any thing profited or helped good Christian Reader by these simple labouâ—s of mine giue God the praise and I will praise him with thee but one thing let mee pray thee Quisquis legis nihil reprehendas nisi cum totum perlegeris atque ita forte minus reprehendes Whosoeuer readest in this booke reprehend nothing before thou hast read the whole and so perhaps thou wilt be more sparing in rephending The Lorde giue vs all grace to loue the truth that they which knowe it may liue thereafter and they which as yet knowe it not may seeke for it and wee all may embrace the Counsell of the wise man to Buy the trueth but in no wise to sell it that is by all possible meanes to labour for it and hauing attained thereunto for no earthly respect for feare or fauour to depart from it The Lord God Iesus Christ Iehouah Emmanuel our blessed Sauiour and Redeemer who is the way the truth and the life giue vs of his heauenlie grace that wee may walke obediently in his waies and constantly professe his truth that in the end he may bring vs to eternall life Amen Soli Deo immortali patri Filio cum Spiritu sancto sit omnis honor gloria A PARTICVLAR INDEX OR TABLE OF ALL THE CONTROVERSIES WITH THEIR SEVERAL questions contained in this treatise The contents of the first Booke This Booke containeth seuen Controuersies The first Controuersie of the Scriptures hath seuen questions 1. quest Of the number of the Canonicall bookes of Scripture pag. 2. 2. Of the authenticall edition of Scripture pag. 12. 3. Of the vulgar translation of Scripture and of publique prayers in the vulgar tongue pag. 16. 4. Of the authoritie of Scripture pag. 20. 5. Of the perspicuitie and plainnes of Scripture pag. 23. 6. Of the interpretation of Scripture 3. parts 1. Of the diuers senses of Scripture pag. 26. 2. Who ought to expound Scripture pag. 28. 3. Of the manner of expounding Scripture pag. 30. 7. Of the perfection of Scripture 3. parts 1. Whether the Scripture be absolutely necessarie p. 33. 2. Whether they be sufficient pag. 35. 3. Of vnwritten traditions beside Scripture pag. 38. The second generall Controuersie concerning the Church containeth fiue questions 1. quest Of the definition of the Church 2. parts 1. Whether wicked men be members of the Church pag. 43. 2. Whether the Church be inuisible pag. 46. 2. Whether the Church may erre 2. parts 1. Whether the Catholike Church may erre at all or not pag. 49. 2. Whether the visible Church vpon earth may fall into Idolatrie or Apostasie pag. 52. 3. Of the notes and markes of the Church 1. Antiquitie pag. 55 2. Vniuersalitie pag. 57 3. Succession pag. 59 4. Vnitie pag. 60 5. Miracles pag. 63 6. The gift of prophecying pag. 66 4. Of the authoritie of the Church 2. parts 1. What authoritie it hath in matters of faith and whether wee are to beleeue in the Church pag. 73 2. Of the ceremonies of the Church pag. 76 5. Of the Church of Rome two parts 1. Whether it be the Catholike Church pag. 78 2. Whether it be a true visible Church pag. 79 The third controuersie of generall Councels containeth eight questions 1. quest Whether Councels be absolutely necessarie pag. 81 2. By whom generall Councels ought to be summoned pag. 83 3. Of what persons Councels ought to consist pag. 84 4. Who ought to be the president in Councels pag. 88 5. Whether Councels may erre or not pag. 90 6. Of the authoritie of Councels pag. 93 7. Whether they be aboue the Pope pag. 95 8 Of the conditions requisite in generall Councels pag. 98 The fourth controuersie of the Bishop of Rome called the Pope ten questions 1. Whether the regiment of the Church be Monarchicall pag. 100 2. Whether Peter were Prince of the Apostles and assigned by Christ to be the head of the Church pag. 105 3. Of Peters being at Rome two parts 1. Whether Peter were at Rome pag. 112 2. Whether Peter were Bishop of Rome pag. 116 4. Whether the Bishop of Rome be the true successor of Peter pag. 118 5 Of the primacie of the See of Rome sixe parts 1. Whether the Bishop of Rome be aboue other Bishops pag. 120 2. Concerning appeales made to Rome pag. 122 3. Whether the Pope bee subiect to the iudgement of any pag. 124 4. Whether the Pope may be deposed from his Papacie pag. 125 5. The originall of the primacie of Rome p. 128 6. Of the names and titles of the Bishop of Rome pag. 131 6. quest Whether the Pope of Rome as likewise whether the Church of Rome may erre pag. 134 7. quest Of the spirituall iurisdiction of the Pope two parts 1. Whether hee may make lawes to binde the conscience pag. 141 2. Whether all Bishops do receiue their Ecclesiastical iurisdiction from the Pope p. 145 8 Of the temporal iurisdiction of the Bishop of Rome two parts 1 Whether the Pope be aboue Kings and Emperours pag. 148 2 Whether he be a temporall prince pag. 151 9 Of the Popes prerogatiue 3. parts 1 Of his power dispensatiue pag. 154 2 Of his power exemptiue Ibid. 3 Of his power transcendent Ibid. 10. Of Antichrist 9. parts 1 Whether Antichrist shal be one particular man pag. 155 2 Whether Antichrist be yet come and how long he shall raigne pag. 157 3 Concerning the name character of Antichrist p. 162 4 Of the generation of Antichrist pag. 168 5 Of the seate and place of Antichrist pag. 169 6 Of the doctrine of Antichrist pag. 172 7 The miracles of Antichrist pag. 176 8 The warres and kingdome of Antichrist pag. 179 9 Whether the Pope be Antichrist pag. 182 The fift controuersie of the Clergie sixe questions 1. quest Of the name of Clerkes or Clergie men pag. 190 2 Of the election of Bishops and
the Pope or any else bee the head the Church is his bodie which Bellarmine is a shamed to graunt yet Pope Athanasius doubted not to call populos mundi partes corporis sui the people of the Worlde the partes of his bodie Againe if he be the head hee must doe the duetie of an head which is to knit and ioyne the parts together and to giue effectuall power to euery part Ephes. 4.16 Where the Apostle alludeth to the gouernement of mans bodie in the which the parts receiue a double benefite from the head the knitting and ioyning together by sinewes which come from the head and sense and motion also giuen to euery part from the head but it were blasphemie to thinke this of the Pope that he giueth any influence to the Church If they answer he is but a ministeriall head Christ is the principall We say againe that although these things are principallie wrought by the principall head yet they must bee done instrumentally or Ministerially by the Ministeriall head or else it is but a rotten head such an one as the Wolfe found in a caruers shop as you knowe the fable is a goodly head saith hee but without wit or braine If Christ performe all the duetie of the head himselfe then is there no other head if the Pope doe somewhat that belongeth to the head tell vs what is it If hee will bee an head and doe nothing surely hee must needes bee a brainelesse and witlesse head 2 It is a daungerous and impossible thing to haue the charge of all Churches committed to one man GOD alone is sufficient to beare that burthen Saint Paule saith who is sufficient for these things No pastor or minister that is but set ouer one flocke or parish is sufficient to preach the worde much lesse is any one man sufficient to gouerne the whole Church Bellarmine answereth first Saint Paul saith of himselfe that hee had the care of all Churches 2. Corinth 11.28 We replie againe first then belike Saint Paul was vniuersall pastor and not Peter Secondly wee must consider that the Apostles were sent to all the world their calling was not limited when they had planted the Gospell in one place they did take care also for other places but now there is no such Apostolicall calling Thirdly Paul did not beare this burthen alone but the Apostles and Euangelists were his coadiutors and fellow-helpers Secondly sayth he why may not the care of the whole Church bee committed to one man as well as the gouernment almost of the whole world was appointed by God to Nabuchadnezzar Cyrus Augustus seeing the gouernement of the Church is easier then the ciuill and politike regiment We replie First wee neuer reade of any that had dominion ouer the whole world as the Pope chalengeth to haue ouer the whole Church which is dispersed throughout the world Secondly these great and large Monarches are saide to haue been giuen of God Dan. 2.37 Not that this large dominion and vsurpation ouer other countries so much pleased God for the people of God the Israelites in their most flourishing estate neuer had such soueraigntie ouer other countries but by voluntarie subiection as in Solomons dayes 1. King 4.21 the Kings round about brought presents vnto him But because the Lord turned and vsed this their large and mightie dominion to the good of his Church for Cyrus was a defender of the Church against all that bare euill will thereat and the large Empire of the Romans serued very commodiously for the propagation of the Gospell Thirdly the Iesuite sheweth his skill when he saith that the regiment of the Church is easier then the gouernement of the common-wealth Whereas there is no greater and waightier burthen vpon earth then is the charge of soules It seemeth the Pope taketh his ease finding the care of the Church to be so easie and pleasant a thing in deede as he vseth it it is no great matter for hee preacheth not but giueth himselfe to ease and idlenes and all princely pleasures But England hath found by experience and so did that worthie and famous Prince King Henry the eight that there was neuer matter so hardlie compassed as was the reformation of the Church and the suppression of idolatrie and superstition in this lande Augustine saith Nemo nostrum se episcopum episcoporum constituit aut quasi tyrannico terrore ad obsequēdi necessitatem collegas suos adigit de Baptis 2.2 None of vs doth count himselfe a Bishop ouer other Bishops or taketh vpon him after a commaunding manner as tyrants vse to enforce his fellowes to obey Ergo by his iudgement all Bishops are of like and equall authoritie THE SECOND QVESTION WHETHER PETER were the chiefe and Prince of the Apostles and assigned by Christ to bee head of the Church The Papists THis our aduersaries doe stiffelie maintaine that he was not only head of the error 37 Church but of the Apostles also Bellarmi lib. 1. de pontif cap. 11. And the Rhemists doubt not to call him the chiefe and Prince of the Apostles 1. Corinth 9. ver 5. 1 Wee will omitte manie of their waightie arguments as out of these and such like places I haue prayed for thee Peter that thy faith should not fayle cast forth thy net into the deepe I will make thee a Fisher of men Peter payed toll for Christ and himselfe Peter drew the net to the land full of great fish Peter onely drew out his sword in the defence of Christ. Ergo Peter was the Prince of the Apostles and head of the Church ex concil Basilien Fox pag. 673. Such other goodlie arguments our Rhemists doe make Peter did excommunicate Ananias and Sapphira he healed the sicke by his shadow Ergo he was the head of the Church Annot. 5. Acts se. 5.8 Againe Peters person was garded with foure quaternions of Souldiours Act. 12.4 the Church prayed for him Ibid. sect 4. Paul nameth Cephas 1. Cor. 9.5 Ergo hee was chiefe of the Apostles Are not here goodlie arguments thinke you To these reasons I neede make no other answere then that which our learned countrie man dooth in his Annotations You must saith he bring better arguments or else children will laugh you to scorne Fulk Annot. Act. 5. sect 5. Let vs see therefore if they haue any better arguments 2 They take that to be a maine inuincible place for them Matth. 16.18 Thou art Peter and vpon this rocke will I builde my Church Ergo the Church is built vpon Peter To make this argument the more strong they set vnder it diuerse props First why did Christ giue Peter this name more then to any other of the Apostles to call him Peter of Petra a Rocke but to shew that hee was appointed to be the foundation of the Church Bellarmine cap. 17. Wee answer Christ hereby signified that Peter should bee a principall piller of his Church as the rest of the Apostles Ephes. 2. He chaunged also the
names of some other Apostles as Iames and Iohn were called Boanerges the sonnes of thunder Mark 3. Therefore this was no such preeminence to Peter neither is it true that Peter was almost called by no other name for he is oftē in the Gospel after this called by his old name Simon Mat. 16.17 17 25. Fulk Annot. in Ioh. 1. sec. 7. Secondly againe saith Bellarmine the text is aedificabo I will build my Church but if Christ be here taken for the rocke his Church was built alreadie for many beleeued in him But Peter was not made the foundation of his Church till afterward after his resurrection and therefore hee saith I will build Wee answere First it is a corrupt glosse to say the Church of Christ was not builded till after the resurrection for seeing that many beleeued before in Christ and made a Church either they must graunt that the Church was without a foundation or else that the foundation was changed from Christ to Peter Secondlie it is taken therefore for the enlarging and increasing of the Church of GOD. It followeth not because Christ saith I will build and his Church was begun to bee built alreadie that therefore another kinde of building must bee excogitate no more then because Christ gaue his spirite to the Apostles Matth. 10.1 and againe Iohn 20.22 and yet biddeth them stay at Ierusalem till they should receiue the holie Ghost Acts. 1.7 that therefore they should looke for another holy Ghost or as though they had not receiued the holy Ghost before But as the sending of the holy Ghost is meant for the increase and more plentifull measure thereof so is the building of the Church here taken for the increase of the building Wee yet further answere with Augustine super hanc petram quam confessus es aedificabo ecclesiam vppon this rocke which thou hast confessed will I build my Church so that in this place is meant not Peter to bee the rocke but either Christ whome he confessed or his saith whereby he confessed him which commeth all to one effect There is no great difference whether wee say the Church is builded vppon Christ or faith is the foundation of the Church for faith is an apprehension of Christ but of the person of Peter it can no more bee vnderstoode then of the rest of the Apostles who in some sence are called the foundation of the Church namely in respect of their holy Apostolick doctrine vpon the which the Church is built Ephes. 2.20 Bellarmine and the Iesuites denie not but here is relation also to the faith of Peter but faith considered in his person We answere if they meane Peters particular faith which was a proper adiunct to himselfe the vniuersall Church cannot be built vpon that faith seeing when Peter dyed his faith also as a proper accident to his person ceased if they vnderstand that generall faith whereby Peter in the name of all the rest made this confession then they all are as well made pillars and foundations of the Church as he because it was their generall confession Fulk annot in 16. Matth. sect 8. 3 Another place which our aduersaries mightely vrge are those words which follow verse 19. I will giue vnto thee the keyes of the Kingdome of Heauen whatsoeuer thou shalt binde in earth shal be bound in Heauen Ergo Peter had especiall iurisdiction giuen him more then any of the rest Bellarmine cap. 12. Wee answere First as Peter confessed in the name of all the rest so this power is geuen him not onelie for the rest as the Rhemists falslie charge vs that we make Peter a proctor for others but together with the rest Peters person must be excluded for immediately after he deserued for a certaine slip of his person to bee called Sathan it were an vnfit match the same person at the same time to be honoured with the glorious title of the rock of Christ and to sustaine so great a rebuke as to bee called Sathan Secondlie here is no more promised to Peter then vnto all the rest of the Apostles Matth. 18.18 They likewise haue authoritie giuen them to binde and loose and it is performed to them all alike Iohn 20.23 2 By the keyes here cannot be vnderstoode that large iurisdiction which the Papists dreame of as not onely the authoritie and chaire of doctrine iudgement knoweledge discretion betweene true and false doctrine all which we graunt together with Peter to haue been giuen to al the Apostles besides But say they hereby is signified the height of gouernement the power of making lawes of calling Councels and confirming them of ordeyning Bishops and Pastors finally to dispense the goods of the Church spirituall and temporall all this is added without ground neither had either Peter or any of the Apostles this ample authoritie no nor the Bishops of Rome for many hundred yeares after Christ. For this plenarie power of the keyes when they signifie a soueraigne and chiefe and surpassing power are so onely giuen vnto Christ and to no mortall creature He is saide to haue the keye of Dauid who openeth and no man shutteth who shutteth and no man openeth Apocalip 3.7 Fulk Annot. 16. Matth. sect 13. Lastly I will oppose the iudgement of the Fathers of the Church who alleadge out of Augustine that Peter receiued the keyes for the whole Church and out of Ambrose that when Christ said to Peter pasce oues the blessed Apostle toke not charge of them alone saith he but together with vs and we together with him Fax pag. 675. 4 Other arguments they alleadge for the primacie and preeminence of Peter as Matthew 10. Hee is named in the first place Bellarmine cap. 18. Wee answere this mought bee because Peter was the most auncient in yeeres or one of the first that was called But howsoeuer it was it is no great matter for this order is not alwaie kept as Galath 2. Paul nameth Iames first Iames Cephas Iohn saith hee verse 9. the Iesuits best shift is heere to denie the text saying it should bee read Cephas Iames Iohn vnlesse Iames bee named first because he was Bishop of Ierusalem Marke I pray you Ergo at Ierusalem Peter was not before Iames but next vnto him therfore not prince of the Apostles Bellarm. cap. 18. Againe say they Peter standeth vp in the election of Matthias Acts 1. preacheth the first Sermon Acts 2. Acts. 15. Peter speaketh first Wee answere to the first Wee denie not a primacie of order to haue been in Peter but it followeth not that hee which speaketh first or giueth the first voyce should bee the head and commaunder of the rest to the second wee also graunt that Peter in zeale promptnes and forwardnes was not behinde any of the Apostles but euen with the first for in him was that saying of Christ verified vppon the woman Shee loued much because much was forgiuen her Luk 7 So was it with Peter to whome Christ forgaue much