shewe of reason can our aduersaries haue to make them proper to the Bishop of Rome 2 The second name is prince of Priests or high and chiefe Bishop which title if it be taken for a chiefe power dominion and soueraigntie is proper only to Christ the chiefe shepheard 1. Pet. 5.4 and cannot in that sense agree to any man If it bee vsed onely as a title of excellencie and commendation so was it in times past ascribed to other excellent and famous Bishops as Ruffinus lib. 2. cap. 26. calleth Athanasius Pontificem maximum chiefe Bishop yea it was in common giuen to all Bishops as Anacletus Bishop of Rome in his second Epistle writeth thus Summi sacerdotes id est Episcopi a deo iudicandi sunt The high Priests that is Bishops saith he are to bee iudged of God If it be taken further for the excellencie of the ministerie of the Gospell and the worthie calling of Christians in this sense the title of summum sacerdotium of the high Priesthood is attributed to all ministers Ecclesiasticall both Bishops and others so Fabianus Bishop of Rome vseth this name Yea the holy Apostle calleth all the people of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a princely royall or chiefe priesthood Ergo the Bishop of Rome hath no especiall or proper interest in this name 3 The third name is to bee called the Vicar of Christ vpon earth Where we are to vnderstand that in respect of the spirituall regiment and kingdome of Christ he needeth no Vicegerent vpon earth for I am with you saith he to the end of the world he himselfe is alway present in power and needeth not in that respect that any man should supplie his roume Petrus scriba martyr Fox pag. 906. If we doe take it for a word of office and publike administration so the Magistrate may bee called the Vicar of Christ in gouerning the people according to the word of God In which sense Eleutherius Bishop of Rome writing to Lucius King of the Britaines calleth him the Vicar of Christ and therfore in his owne kingdome had power out of the word of God to establish lawes for the gouernment of the people So all Bishops Pastors and Ministers in ancient time were called the Vicars of Christ in preaching praying binding and loosing in the name and power of Christ. So Augustine saith or whose worke els it is that Omnis antistes est Christi vicarius Euery pastor and prelate and not the Pope onely is the Vicar of Christ. And this is confessed by our Rhemists annot in 2. Cor. 5.18 that the Bishops and priests of the Church are for Christ and as his ministers that is his Vicars Nay Augustine maketh yet a more generall vse of this word he saith that Homo imperium Dei habens quasi vicarius eius est That man by creation being made Lord of the creatures doth therein represent God and is as his Vicar vpon earth So then all ministers are the Vicars of Christ the ciuill Magistrate likewise in some good sense may bee so called yea in respect of the creatures man generallie is vpon earth in Gods steade Ergo this name cannot be appropriate to the Pope of Rome 4 It is also too huge a name for the Pope or any mortall man to beare to be called the head of the vniuersall Church this is a name only due vnto Christ neither doe the scriptures acknowledge any other head but him Ephes. 1.22.4.15 But say they wee doe not make the Pope such an head as Christ is but only a ministeriall head ouer the militant Church vpon earth We answere First Ergo the Pope by your owne confession is not head of the vniuersall Church whereof the triumphant Church in heauen is a part Secondly the Rhemists confesse that the Church in no sense can bee called the bodie of the Pope Ergo the Pope cannot be any wayes the head of the vniuersall Church Annot. in 1. Ephes. 22. Thirdly the Fathers of Basile vsed this argument The head of the bodie being dead the whole bodie also dyeth but the whole Church doth not perish with the Pope Ergo he is not properly the head of the Church Fox pag. 675. If it shall bee further obiected that the Bishop of Rome hath been called in times past caput Episcoporum the head of all other Bishops we answere that it was but a title of excellencie and commendation not of dominion and power as London is called the head or chiefe citie of England yet are not other cities of the land subiect vnto it or vnder the iurisdiction thereof But we shall haue occasion more fully to discusse this matter afterward 5 They would haue the Pope called the Prelate of the Apostolike See the Rhemists say further that the Papall dignitie is a continuall Apostleship Annot. 4. Ephes. sect 4. We answere First if they call those Churches Apostolicall whose first founders were the Apostles then the See of Antioch Alexandria Constantinople are as well Apostolicall as Rome and this the Iesuite denyeth not Lib. 2. de pontific cap. 31. Secondly those Churches are Apostolicall which hold the Apostolike faith so is not the See of Rome Apostolicall being departed and gone backe from the ancient Catholike faith but those Churches where the Gospell of Iesus Christ is truely preached are indeede Apostolike Thirdly how can the Pope be an Apostle or haue Apostolike authoritie seeing hee preacheth not at all much lesse to the whole world wherein consisted the office of an Apostle Neither can he shewe his immediate calling from Christ as all the Apostles could for seeing he challengeth the Apostolike office by tradition from S. Peter and not by commandement from Christ he can in no wise be counted an Apostle or his office an Apostleship for the Apostles ordayned onely Euangelists and Pastors they had not authoritie to consecrate and constitute new Apostles Our aduersaries for this their Apostleship can finde nothing in scripture nor for a thousand yeeres after Christ in the ancient writers Fulk annot in Ephes. 4. sect 4. 6 Concerning the title of vniuersall Bishop it was thus decreed in the sixt Councel of Carthage as it is alleadged by Gratian Vniuersalis autem nec Romanus pontifex appelletur No not the Bishop of Rome is to be called vniuersall In Gregorie the first his time Iohn Patriarke of Constantinople obtayned of the Emperour Mauritius to be called vniuersall Patriarke but Gregorie would not agree thereunto calling him the forerunner of Antichrist that would challenge so proude a name Bellarmine and other of that sect doe answere that Gregorie found fault with this title because Iohn of Constantinople would haue been Bishop alone and none other to bee beside him but all other onely to bee his deputies and vicars To this wee replie First Iohn did onely challenge a superioritie ouer other Bishops not to be Bishop alone for this had been a thing impossible Secondly if Iohn had sought any such thing
from his whole ministerie But the power before spoken of hee hath at his first receiuing of orders We thus shew it Whatsoeuer belongeth to the office of a Minister set ouer a flocke or charge hee receiueth the power thereof when he is ordayned But to preach the word belongeth to the office of such for preaching is properly the feeding of the people But see the absurditie of the papists they say it is not proper to the priesthood to preach but onely to haue power to sacrifice the body of Christ But it is proper to the Bishop say they to preach We answere First then the Bishop is properly the pastor of euery flocke and congregation in his diocesse for hee that properly feedeth is properly the Pastor And hee that is properly the Pastor hath the charge of soules properly yea more then hath the particular Pastor for he is improperly their Pastor but as it were the Bishops substitute and Vicar But what Bishop in the worlde is able to beare so great a burthen to haue the especiall and proper charge of all the soules in his diocesse It is not to be denied but he hath a charge of their soules as a Christian Prince also hath in some respect of his subiects but to say hee is the proper Pastor and hath the proper principall charge of soules in teaching and feeding of them for the question is now of preaching not of gouerning who is able to abide it Secondly but our Rhemists tell vs another tale that many that are not able to preach are meete enough to bee Bishops 1. Timoth. 5. sect 13. Ergo it is not proper to Bishops neither to preach I pray you then for whom is it proper if neither for Bishops nor inferior Pastors then for none Thirdly they make but seuen orders of Ecclesiasticall Ministers and the priesthood is the chiefe for a Bishop and a priest make but one order as Bellarmin confesseth cap. 11. But to none of all these orders it is proper to preach for seeing it is not proper to the priest none of the inferior orders can challenge it See then what goodly orders these are which leaue the very chiefe parte of the ministery vndone which is the preaching of the word I thinke their meaning is that this preaching is not so necessary a dutie but may be well spared in the Church 2 That which a man is bound to doe vnder paine of the curse of GOD that he may lawfully performe in due order without the leaue of men but a woe is layd vpon them that preach not the Gospell where they are bound 1. Cor. 9.16 Ergo. Argum. Wicliffi 3 A man is bound to giue corporal almes to the poore the needie the hungry the thirstie neither is he to craue leaue of any Ergo much more to teach the ignorant to comfort the weake and doe other dueties appertayning to his charge Argum. Wicliffi Concerning the power of giuing orders As Saint Paul speaketh of the laying on of his handes 2. Timoth. 1.6 so he maketh mention of imposition of hands by the Eldership 1. Timoth 4.14 And the Rhemists vpō that place mislike not the practise of the Church that their Priests doe lay on their handes together with the Bishop vpon his head that is to be ordayned So that by this it is manifest that imposition of hands doth not wholly and folie belong vnto the Bishop seeing the rest of the Elders were wont to lay on their hands likewise or the Bishop in the name of the rest Fulk annot Tit. 1. sect 2. So that the Elders were not excluded THE THIRD PART CONCERNING THE office and title of Cardinals The Papists BEllarmine would faine haue the office of Cardinals as ancient as the Apostles error 72 times and the name to be worthilie appropriated to the See of Rome that as the Pope himselfe by his prudence and holines is tanquam cardo Ecclesiae to the Church as the hingell to the dore vpon the which it is turned and borne vp so his Counsellers and assistants should be called Cardinals hauing the care of the Vniuersall Church but the Iesuite beside some vaine shew of mothworne antiquitie hath not one good argument to proue the name and office of Cardinals to be either ancient or commendable Then especiall office as they are Cardinals is to elect and chuse the Pope and to be assistant vnto him in Counsell for the gouernement of the vniuersall Church Bellarm. cap. 16. The Protestants THat neither the name of Cardinals as proper to Rome is ancient nor their office or either of them lawfull or commendable but vsurped and Antichristian thus briefely it is shewed 1 In Augustines time it was a common name vsually applied both in the good and euill parte to chiefe and principall men of any place or sect as he calleth the ringleaders of the Donatists Cardinales Donatistas Cardinall or captaine Donatists de baptism lib. 1. cap. 6. Surely if it then had been onely due to the assistants of the Romane Bishop Augustine had been much to blame to applie the name to Heretikes 2 Augustine thus writeth to Hierome Quamues secundum honorum vocabula saith hee Episcopatus presbyterio maior sit tamen in multis rebus Augustin Hieronim minor est Though according to the custome of the Church a Bishop be greater then a Priest yet Augustine a Bishop in many things is inferior to Hierome a Priest Now Hierome was a Priest of Rome and a Cardinall as our aduersaries say and therefore they picture him commonly in a red gowne and habite of a Cardinall yet you see Augustine as a Bishop was before him though for his great learning he putteth himselfe behinde him 3 Augustine in another place complaineth of one Falcidius a Deacon of Rome qui duce stultitia saith hee diaconos presbyteris coaequare contendit who being led or carried away with follie did goe about to make Deacons equall vnto Priests Is not the same follie now generally practised in Rome or a greater for they doe not onely preferre Cardinall Deacons before Priests but euen before Bishops and Archbishops in Augustines time this was counted a great follie 4 Concerning the office of Cardinals in the electing of the Pope we haue shewed before quest 2. part 2. that it is of no great antiquitie and that it is iniurious to three estates to the Emperor who was wont to cōfirme the election to the Clergie of Rome who had in times past interest in the election and to the people whose consent was also in time past required But now all these are excluded and the matter is wholly referred to the Chapter of Cardinals THE FOVRTH QVESTION CONCERNING the Keyes of the Church committed for the execution to the pastors and gouernors thereof THis question hath foure partes First wherein the authoritie of the keyes consisteth secondly to whom they are committed thirdly whether there is absolute power of binding and loosing in the Church or ministerially onely fourthly
yet is it not best for euery man to be rich God seeth it good that some men should be poore So single life is the best for those that haue the gift of chastitie that can with a quiet conscience liue single otherwise matrimonie were much better for Saint Paul that wisheth that euery one would liue single as hee did yet afterward sayth It is better to marrie then to burne So that by the Apostles iudgement to marrie is best for him that hath not the gift of continencie Iewel pag. 232. defens Apolog. The Protestants THat it is not onely lawfull but conuenient that all men both Ministers and others that haue not receiued a proper gift of continencie should marrie and that it is agreeable and consonant to the word of God thus wee shew it 1 The scriptures are most playne for the mariage of Ministers 1. Timoth. 3.2 Saynt Paul sayth a Bishop and generally euery Minister may be the husband of one wife and verse 11. their wiues are described howe they ought to behaue themselues Let their wiues be honest Ergo it is lawfull for them to bee maried Bellarmine answereth that Saynt Paul speaketh of the wiues which they had before their calling and ordayning not those which they should marry after But there appeareth no such thing out of the text Nay Saint Paul say wee had libertie as well as others to leade about a sister a wife euen after hee was an Apostle 1. Corinth 9. Wherefore it is as lawfull afterward as afore Bellarmine answereth We must thus read a Sister a woman and it is like they were women that did minister vnto the Apostles and followed them We replie First the word Sister doth implie a woman and therefore it had been an improper and needlesse speech to say a sister a woman therefore we must rather read a sister a wife Secondly if they were other women which ministred of their substance what neede the Apostles to be mayntained of the Churches if they ministred but in their seruice and attendance who were more fit to doe it and to follow them from place to place then their wiues Thirdly the phrase of leading about a sister importeth a superioritie and authority such as the husband hath ouer his wife Another place we haue Hebr. 13.3 Mariage is honourable among all men Ergo amongst Ministers Bellarmin If it were meant of all mariages then to marrie within the degrees of consanguinitie were also honourable Answere This is a very childish cauill First hee might haue read further And the bedde vndefiled Saint Paul therefore speaketh of lawfull mariage and indeede the other ioyning and coupling of men and women together contrarie to GODS lawe is not to bee counted Matrimonie or Wedlocke but Incest rather and Fornication as the brother to marrie his brothers wife and such like Secondly Saint Paul sayth not all mariages are honourable but mariage is honourable for all men the generalitie is not of the thing but the persons Wherefore we doe fittly conclude out of this place that marriage is lawful and commendable euen among ministers argum Caluin Further Saint Paul saith For auoyding of fornication let euery man haue his owne wife 1. Corinth 7.2 Here is no restraint for Ministers Bellarm. this is to be vnderstoode of those that haue not made a vow of continency Answer First our Sauiour Christ commaundeth no such vowes it is a cruell Antichristian yoke laide vpon Ministers to binde them when they receiue orders to vowe single life therefore your Antichristian decree ought not to abridge the generall libertie granted by the Apostle Secondly the end of marriage is generall to auoyde fornication and therefore the remedie also is generall for euerie man hauing not a proper gift of continencie may be in danger of that inconuenience if he be denyed the ordinarie helpe Melancthon Againe 1. Timoth. 4. to forbid marriage is called a doctrine of diuels but the Popish Church forbiddeth marriage Bellarm. Wee doe not forbid marriage to any but we require single life of all that are entred into orders which it is at their owne choyce to receiue or to refuse Ans. First it is necessarie that some should receiue orders and be consecrate to the Church ministerie wherefore requiring this condition of all such to liue single though particularly you prohibite not this man or that to marrie yet generally you prohibite the whole calling which is worse Secondly if you say you doe not forbid marriage simplie to all no more did the Manichees for they suffered their scholars and auditors to marrie And Saint Augustines words are generall Ille prohibet matrimonium qui illud malum esse dicit he forbiddeth marriage that thinketh it is euil you therefore forbidding marriage must needs hold opinion that is wicked and euill 2 This restraint of the marriage of Ministers hath not been of ancient time in the Church but imposed vpon the Church of late 1000. yeere after Christ Polycrates Bishop of Ephesus anno 180. had seuen of his progenitors before him Bishops of the same See In the Nicene Councel Paphnutius stoode vp and stayed the decree that should haue past for restraining of the marriage of Ministers and it is saide Synodus landauit sententiam Paphnutij The Synod commended Paphnutius sentence Sozomen lib. 1. cap. 11. Gregorie the father of Gregorie was Bishop of Nazianzum The Greeke Church neuer yet receiued this popish decree of single life and their Bishops are married at this day Bellarmine saith that the Church of Rome hath dispenced with them cap. 18. Ergo if the Pope would dispence with the Latine Church it might be lawfull enough then for Ministers to marrie wherefore it is but a humane constitution Againe it is false that they haue dispenced with the Greeke Church they care not for their dispensations but vse their owne Christian libertie neither was the Greeke Church euer subiect to the Bishop of Rome Thus we see that in times past marriage was lawfull for all men vntill Pope Nicholas the second Alexander the second and Gregorie the seuenth that notable sorcerer and adulterer for these three comming together one not long after another began by publike decree to restraine Priests marriage not long after them Anselme began to play the Rex here in England anno 1104. who stoutely proceeded in his vngodly purpose and enacted that married Priests should either leaue their wiues or their benefices At which time 200. Priests at once came barefoote to the Kings palace to make complaint And for all Anselmes Popelike and outragious proceedings against married Priests yet they continued married well nie two hundred yeeres after Anselmes time doe what he could and thus it is manifest that the restraint of Ministers marriage is no ancient thing but then began most to be vrged when Antichrist fullie was reuealed to the world when as the orders of Friers came in and were confirmed and priuiledged vnder Boniface 8. about anno 1300. 3 What
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
third of Iohn the last Chapter of Marke We differ not then in the new Testament vnlesse it be concerning the author of the Epistle to the Hebrews which ouer aduersaries stoutly affirme to be S. Pauls which we deny not neither certainly can affirme it seeing in some Greeke copies it is left out and in the Syriacke translation But it mattereth not who was the author seeing we receiue it as canonicall for the title is no part of the booke and so neither of Scripture and we receiue many bookes in the old Testament the authors whereof are not perfectly knowne So then all the question is about the Apocrypha of the old Testamēt they are called Apocrypha because they are hid and obscure not because their authours are vnknowne for as I sayd we knowe not by whom certaine Canonical bookes were written neither are they so called because of some vntruthes conteined in them contrary to Scripture as the most of them haue for it foloweth not that euerie booke which hath no vntruth or lye should straight wayes be taken for Scripture but they are therfore iudged and called Apocrypha because they were not in former time receiued into publike and authentick authoritie in the Church neither to be alledged as grounds of our faith though they may be read for example of life and may haue other profitable vse But the Canonicall Scripture onely hath this priuiledge to geue rules of faith and thereupon it hath the name that we may be bold to beleeue and ground our faith vpon the canonicall holy Scripture which is the onely word of God Wherefore out of this number of Canonicall Scripture we exclude all the books afore named therfore let not the reader be deceiued that although they be ioyned in one volume with the Scripture to think that they are for that of the same authoritie and credit with the rest first we will shew one reason in general and afterward come vnto the particular books in order 1 All canonical scripture in the old Testament was written by Prophets we haue a sure word of the prophetes saith S. Peter 2.1.19 and S. Paule Rom. 16.26 calleth them the Scriptures of the Prophets But none of those bookes aforenamed of Tobias Iudith and the rest were written by the Prophets for they were all written since Malachies time who was the last Prophete as the Church complaineth Psal. 74.9 There is not one Prophete nor any that can tell vs how long Ergo none of these bookes are canonicall 2 All the canonicall bookes of the old Testament were acknowledged of the Iewes and Hebrues for they were then onely the Church of God and where should Scripture be found but in the Church to them sayth S. Paule were committed the oracles of God Rom. 3.2 But the Iewes receiued none of these books for none of them are written in the Hebrue toung neither did they receiue them with the like authoritie as other bookes of Scripture and this some of the Papists can not denie Ergo thy are not Canonicall 3 There is no Scripture of the old Testament but it hath approbation of the new for as the Prophetes beare witnesse to Christ so he againe doth witnesse for the Prophets and therefore it is a true proposition of Caietane though he be controlled and checked of Catharinus an other Papist for it that there is no Scripture which was not either written or approued by the Apostles but in the whole new Testament you shall not find one testimony cited either in the Gospel or the Epistles out of any of the Apocrypha as out of other bookes of Scripture therefore hauing no approbation of the new Testament we conclude they are none of the old 4 It shall appeare in the seuerall discourse of the particular bookes that there is somewhat euen in the bookes themselues to be found that barreth them from being Canonicall OF THE BOOKE OF BARVCH The Papistes THis is their best reason for the authoritie of this booke because Baruch was Ieremies scribe and therfore Baruch can not be refused vnlesse also we doubt of Ieremie Bellarm. lib. 1. de verbo Dei cap. 8. The Protestantes THis booke was neither written by Ieremie nor Baruch first because it is in Greeke if either Ieremie or Baruch had written it it is most like they would haue written in Hebrue Secondly the phrase and manner of speach sheweth that it was neuer written in Hebrue for in the 6. Chapter in the Epistle of Ieremie it is said that the Israelites should be in captiuitie seuen generations that is 70. yeares but it can not be found in any Hebrue booke that generation is taken for the space of 70. yeares OF THE SEVEN APOCRYPHAL Chapters of Esther The Papistes ONe of their chief Arguments besides testimonies and authorities which would make to great a Volume is this which is common also to the rest of the Apocrypha they are read in the Church haue bene of auncient time Ergo they are Canonicall I aunswere that it is no good argument Hierome saith plainly Legit Ecclesia sedeos inter Scripturas Canonicas non recipit Praefat. in lib. Solomon The Church indeede saith he readeth them yet for all that they are not Canonicall And Augustine was wōt to read vnto the people the Epistles of the Donatistes and his aunsweres vnto them Epist. 203. The Protestantes THe most of our reasons against the authoritie of the 7. Chapters added to Esther for of the 10 first Chapters which are found in the Hebrue we make no doubt at all are drawen from the matter of the booke it selfe 1 In the second of the Canonicall Esther ver 16. it is said that the conspiracie of the two Eunuches against the king was in the 7. yeare of Assuerus but in the 11. Chap. ver 2. of the Apocryphall Esther we read that Mardocheus did dreame of this conspiracie in the secōd yeare Bellarmine aunswereth that both are true for the dreame was in the secōd yeare the conspiracie in the seuēth so belike there was fiue yeares betweene But in the 11. Chapter it is said that Mardocheus was much troubled about that dreame and the next night after his dreame the conspiracie was enterprised 2 The true history of Esther saith that Mardocheus had no reward at that time of the king cap. 6.3 but the forged storie saith that at the same time the king gaue him great gifts which can not be meant of that great honor which afterward was bestowed vpon Mardoche for then Haman being hanged the same day could worke him no despite wheras the forged story saith that after the king had rewarded him then Haman began to stomach him because of those two Eunuches 3 Againe the storie which is added was written many yeares after Mardoches Esthers death vnder the raigne of Ptolomaeus Cleopatra as it appeareth cap. 11.1 it is not like therefore to be a true storie Bellarmins ridiculous cōiecture is this that there were two stories
vulgare toung The Papistes error 4 IT was decreed in the Tridētine Coūcell that the seruice of the church which they cal the masse should not be celebrated in the vulgare toūg Sect. 22. cap. 8. And it is the cōmon practise euery where of the Romish church to vse the Latin toung onely We must be cōtent say they with those three toungs which God honored vpon the Crosse namely the Hebrue Greeke and Latin This libertie onely they graunt that their Priest may expound some things as he readeth and shew the meaning to the people 1 Thus they argue the maiestie and grauitie of the sacred businesse doe require also to be vttered in a sage sanctified and graue language Ergo not in the vulgare We aunswere the grauitie reuerence and holynesse consisteth not in words phrases and soundes though neuer so eloquent but in the things them selues neither is any toung that is vnderstood before the Lord counted barbarous for S. Paule saith that he is a barbariā and speaketh barbarously in the Church that can not be vnderstood 1. Cor. 14.11 And Actes 2.11 the verie straungers and barbarians heard the Apostles vtter in their languages the wonderfull things of God they thought the toung no disgrace to those holy mysteries they vttered 2 Leuit. 16. ver 17. The people is commaunded to stand without till the Priest went in and made attonemēt for them they vnderstood not the Priest for they heard him not Ergo it is not necessarie the people should vnderstand the Minister We answere First that was a type of our Sauiour Christ who euen so ascended into heauen as the high Priest did into the holy place but types and figures proue nothing Secondly they vnderstood not the priest because they heard him not but they can not proue that the Priest vttered any thing in their hearing at any time which they vnderstood not 3 We must onely vse those toungs in holy affaires which were sanctified in the Crosse that is Hebrue Greeke Latin We aunswere those toungs were not then vsed for any such purpose but that the death of Christ might by those cōmon and vniuersall toungs be the further spread abroad And surely if they would proue that these toungs were hereby sanctified me thinkes Pilate was no fit instrument of that sanctification by whose appointment the title was written The Protestantes WE do affirme that as it hath bene the commendable vse of all ancient Churches to haue the seruice in the vulgare toung that the people might vnderstand and be better stirred vp to deuotion so the same godlie vse ought for euer to remaine and be retained in the Church of God 1 This is most agreable to S. Paules doctrine 1. Cor 14. who would haue all things done to edifying but by an vnknowen toung no man is edified and he saith he had rather speake fiue wordes to be vnderstood then ten thousand otherwise Some of the Papistes say that S. Paule speaketh of preaching not of praying but in the 14. ver he speaketh namely of prayer and in the 16. of the peoples saying Amē which was not geuē at Sermons but in the end of prayers this is but a weake aunswere The Rhemistes and the Iesuite say he speaketh of certaine extraordinarie Hymnes and giuing of thankes whereof S. Paule speaketh Ephe. 5.19 Answere S. Paule speaketh generally of all publike exercise in the Church whether of prayer preaching singing that it should all be done in a knowen toung for he vseth the generall termes of speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of the voyce as ver 11. If I vnderstād not the power of the voyce he saith not of the song or preaching I shal be to him that speaketh a barbarian so he misliketh not onely preaching or singing but any kinde of speaking in the Church in a strange toung This place of S. Paule is to euident and plaine thē that it may be so easilie wrested and depraued by their hereticall and Antichristian gloses 2 Who seeth not that prayers made with the vnderstanding are more cōfortable and fruitfull the other nothing to profite at all nor yet to be auaylable before God Howsoeuer our aduersaries say that the hart and affectiō may pray though the vnderstanding pray not yet S. Paule saith they speake in the ayre their prayer is but wind 1. Cor. 14.9 Therefore not amisse did that godly Martir M. Wisehart compare the ridiculous gestures of the Priest at Masse being not vnderstood of the people to the playing of an ape Fox p. 1269. col 2. And one Iohn Riburne was vniustly troubled of Longlād Bishop of Lincolne anno 1530. for saying if we had our Pater noster in English one should say it nine times against once now Fox pag. 984. col 2. And was not that ghostly Bishoplike coūsaile thinke you of the Bishop of Cauaillon to the Merindoliās in Fraunce that it was sufficiēt to know their Pater noster Creede in Latin it was not necessary to saluatiō to vnderstand or expoūd the Articles of faith for there were many Bishops Curates yea Doctors of Diuinitie whō it would trouble to expound the Creede or Pater noster Fox Martirol pag. 949. col 2. 3 We will conclude with Augustine Quare dicta sunt nisi vt sciantur quare sonuerunt nisi vt audiantur quare audita sunt nisi vt intelligantur tract in Iohan. 21. Why are things spoken in the Church saith he but to be knowen why are they pronoūced but to be heard why are they heard but to be vnderstood Ergo Lessons and Scriptures and publike prayers must be vsed in a knowen toung and easie to be vnderstood THE FOVRTH QVESTION OF THE authoritie of the Scriptures The Papistes error 5 THe Papistes of former times doubted not to say that the Scripture is not authenticall without the authoritie of the Church so Eckius saith so Pigghius that the authoritie of the Scripture dependeth of the authoritie of the Church necessarilie Hermannus a Papist most impudently affirmeth that the Scripture should be of no more credite then Aesopes Fables without the approbation of the Church a fowle blasphemie But our Papistes of later time being ashamed of their forefathers ignoraunce they say that the Scriptures in them selues are perfect sufficient authenticall but that to vs it appeareth not so neither are we bound to take them for Scripture without the authoritie of the Church so Canus Bellarmin Stapleton so that say they in respect of vs the Church hath absolute authoritie to determine which is Scripture which not Ex Whitacher quaest 3. de Script cap. 1. 1 There is no more certaine authoritie thē of the Church Ergo the church must determine of scripture sic Stapleton We answere First the maiestie of the Scriptures them selues is more certaine and the inward testimonie of the spirite without the which we can not be perswaded of the truth and authoritie of the Scripture Secōdly if they meane by the church the sinagogue of Rome
body who would haue the verie flesh of Christ present in the Sacrament for this is against the article of the Creede that Christ is ascended into heauen and there sitteth till his comming againe in iudgement Concerning these meanes thus writeth Augustine Rarissime inuenitur ambiguitas in verbis proprijs quam non aut circumstantia ipsa sermonis qua cognoscitur Scripturarum intentio aut interpretum collatio aut praecedentes soluat inspectio de doctrin Christ. lib. 3.4 There is almost no ambiguitie in any word properly vsed that is not metaphoricall or borrowed which may not either by the circumstance of the place the conference and comparing of interpreters or by looking into the originals easily be taken away Augustine we see approueth this methode though our aduersaries like it not Besides these prayer must be vsed before we enterprise any thing that the Lord would direct vs. And they which cā not so easily take this course which is prescribed shall do well to seeke helpe of learned and godly expositors or to consult with their Pastors and Ministers Ex Whitacher quaest 5. cap. 9. THE SEVENTH QVESTION CONCERNING the perfection and sufficiencie of Scripture THis question is deuided into three parts First whether the Scriptures be absolutely necessary Secōdly whether they be sufficient without vnwritten traditions Thirdly whether there be any traditions of faith and manners beside the Scriptures THE FIRST PART OF THE NEcessitie of the Scriptures The Papistes THe Iesuite laboureth to proue that the Scriptures are not simply necessarie error 11 which we denie not for meate is not simply necessarie for God may preserue man without so in respect of God nothing is simply necessarie God is not necessarily tyed to vse this or that meanes but his argumentes do tend to this end to shew that the scriptures are not necessarie at all and may be spared in the Church so saith Petrus a Soto the Scripture was not alway extant and it is not necessarie vnto faith And the Scripture it not now so necessarie since Christ as it was afore Tilman de verbo Dei error 17. 1 There was no Scripture from Adam to Moses for the space of two thousand yeares and yet true Religion was kept and continued and why might not true Religiō be as well preserued a 1500. yeare after Christ without scripture as afore We answere It foloweth not because in times past God taught his church by a liuelie voyce that the written word is not necessarie now for the Lord saw it good that his word should be left in writing that we might haue a certaine rule of our faith in this corrupt and sinfull age And what els is this but to cōtroll the wisedome of God saying it is not necessarie or needfull for the Church which the Lord saw to be needfull for if the Lord had thought it as good for vs to be taught without Scripture as in that simple and innocēt age of the world I meane innocent in respect of vs he would not haue moued and stirred vp his Apostles to write 2 After the time of Moses when the law was written yet there were many that feared God amongest the Gentiles which had not the Scriptures as Iob and the other his friends Ergo the scripture not necessarie The Iewes also them selues vsed traditions more then Scriptures as Psal. 44. v. 1.2 the fathers did report the workes of God to their children by the negligence also of the Priests the law was lost as 2. King 22. we read that the volume of the law was found which had bene missing a long time We answere First euē the faithfull amōgest the Gētiles did read the scripture as the Eunuke Act. 8. had the booke of the Prophet Isay. Secondly the Iewes declared the workes of God vnto their children but the same were also written as how the heathen were cast out before them and of their deliuerāce out of Egypt those were the things they heard of their fathers as we read Psal. 44. 78. yet all these things are recorded in the bookes of Moses Thirdly what though the Priests were negligent in preseruing the scriptures it is no good argument to proue that therefore they are not necessarie neither was the whole booke of the law lost but either Moses owne manuscript or the booke of Deuteronomie Yet he hath proued nothing 3 The Church after Christ wanted the Scriptures many yeares Ergo they are not necessarie We aunswere it is a great vntruth for the old Testamēt the Church could not be without and the new Testament was written not long after in the age of the Apostles whose liuely voyce and preachings were vnto them as their writings are now to vs. See now what strong arguments they bring the scriptures were not necessary in the time of the Patriarkes when God taught them by his owne voyce they were not necessarie in the time of the Prophetes and Apostles when they had mē inspired of God to teach them Ergo they are not now necessarie when neither God teacheth from heauen neither haue we any Prophetes or Apostles to instruct vs by heauenly reuelations nay rather because they were not necessarie then when they had other effectuall meanes notwithstanding they are necessarie now seeing there is no other way of instruction left vnto vs. The Protestantes THat the scriptures are necessarie for the people of God the reading preaching and vnderstanding whereof is the onely and ordinarie meanes to beget faith in vs we thus proue out of the Scriptures them selues 1 The scriptures conteine necessarie knowledge to saluation which can not be learned but out of the scripture Ergo they are necessarie The knowledge of the law is necessarie but that onely is deriued from the Scripture as the Apostle witnesseth Rom. 7.7 he had not knowen lust to be sinne vnlesse the law had said thou shalt not lust And if the right knowledge of the law is not learned but out of the scripture much more the knowledge of the Gospel is more high and mysticall and more straunge vnto our nature 2 That whereby we are kept frō error and doubtfulnes in matters of faith is necessarie but this is performed by the scripture Ergo. First the Scripture keepeth vs from error Math. 22.29 ye erre not knowing the scriptures saith our Sauiour The ignoraunce of scripture was cause of their error Secondly if our knowledge were onely builded vpon tradition without scripture we should be doubtfull and vncertaine of the truth so S. Luke saith in his Preface to Theophilus I haue written saith he that thou mightest be certaine of those things whereof thou hast bene instructed Hence we conclude that although we might know the truth without scripture as Theophilus did yet we can not know it certainlie without 3 If the scriptures be not necessarie then we may be without them but this can not be Ergo the scriptures can not be spared for then God had done a needlesse and superfluous worke in stirring vp
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
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
chiefe citie in all the world this reason was rendered in the Councel of Chalcedon Can. 28. An other cause thereof was the ample priuiledges and immunities which the Emperours endued it withall as Constantine the great and Gratianus the Emperour made a lawe that all men should reteyne that religion which Damasus of Rome and Peter Bishop of Alexandria did hold A third cause was the vnquiet estate of the Greeke Church who often voluntarily referred their matters to the Bishop of Rome as being lesse partiall and a more indifferent Iudge they themselues being diuided and rent into sects And hereupon and other like causes it came about that the Bishop of Rome a little stepped aboue his fellowe Patriarkes but yet had no such preeminent authoritie as to commaund them Fourthly the Pope of Rome being thus tickled with vayne glorie because they were reuerenced of other Churches many matters were committed vnto them and their consent required vnto the decrees of Councels when they were absent Hereupon they laboured euery day more and more to aduance that See taking euery small occasion that might helpe forward their ambicious desire till Anno. 606. or somewhat after Boniface the 3. obtayned of wicked Phocas the Emperour who murthered his master the Emperour Mauritius and his children to come to the Empire and was after slaine himselfe of Heraclius that succeeded him of him I say Boniface for himselfe and his successors obtayned to bee called vniuersall Bishops ouer the whole Church and the See of Rome to haue the preeminence aboue all other Churches in the world Afterward in Pope Zacharie his time the proude and insolent iurisdiction of Rome was established by Pipinus King of France who aspired to the Crowne and obtayned it by the sayd Popes meanes first deposing Childericus the rightfull King and dispensing with the oath which the French men had made before to Childericus Calum Institut 4. cap. 7. sect 17. Thus then it sufficiently appeareth that the primacie of Rome which it now vniustly challengeth ouer other Churches is not of any such antiquitie as they would beare the world in hand neither that it had the beginning from Christ but both the time when and the authors by whom it began may bee easily assigned 2 Wee neede no better argument to proue that the primacie of Rome hath not his originall from Christ then the Iesuites owne confession First he sayth that it doth not depend of Christs institution but ex Petri facto of Peters fact that the Bishop of Rome should bee rather Peters successor then the Bishop of Antioch or any other It is not iure diuino saith he by Gods lawe neither is it ex prima institutione pontificatus quae in Euangelio legitur of the first institution whereof wee reade in the Gospell And agayne Romanum pontificem succedere Petro non habetur expresse in scripturis It is not expressely set downe in scripture that the Bishop of Rome should succeede Peter but it is grounded onely vpon the tradition of Peter Nay he saith further that Peter needed not to haue chosen any particular place for succession and he might as well haue chosen Antioch as Rome Ergo neither is the succession of Rome grounded vpon scripture neither any commandement of Christ for then Peter could not haue had free choyse to appoynt his successor where he would himselfe as the Iesuite saith if he had had any especiall direction or commaundement from Christ. So then marke I pray you they cannot proue out of scripture that the Bishop of Rome ought to succeede Peter in the chiefe Bishopricke but onely that Peter had the chiefe Bishopricke committed to him and his successors in generall whosoeuer they should appoynt Ergo the Bishops of Rome by their owne confession can alleadge no scripture institution or commandement of Christ for the primacie of the Church to bee annexed to the See of Rome and yet agaynst their knowledge they will alleadge scripture to colour the matter withall Bellarm. lib. 2. de pontif ca. 17. 3 Augustine saith Secundum honorum vocabula quae iam ecclesiae vsus obtinuit episcopatus presbyterio maior est The office of a Bishop is aboue the office of a Priest according to the names of honour which the Church by custome hath obtayned If then the difference of those two offices both named in scripture did arise rather and spring of the custome of the Church which thought it good to distinguish them for auoyding of schisme and is not grounded vpon the authoritie of scripture much lesse can the Pope whose neither name nor office is expressed in scripture fetch from thence any shew of proofe for his vsurped primacie THE SIXT PART OF THIS QVESTION CONCERning the proud names and vayne glorious titles of the Pope The Papists BEllarmine setteth downe to the number of fifteene glorious names which error 46 haue been of old giuen as he saith to the Bishop of Rome whereby his primacie ouer other Bishops is notoriously knowne but the principall are these He is called the Pope and chiefe Father the prince of Priests or high Bishop the Vicar of Christ the head of the Church the Prelate of the Apostolike See vniuersall Bishop These sixe names or titles they doe appropriate to the See of Rome Bellarm. de Roman pontif lib. 2. cap. 31. The Protestants WE will shewe by Gods grace that these sixe seuerall titles and names aforesayd are either such as ought not in their sense to be attributed to any Bishop nor any mortall man or els were common in ancient times as well to other Bishops as to him of Rome 1 For the first name of Pope it is deriued from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Syracusane language is as much as Father which name was indifferently giuen to other Bishops which were famous in the Church for their vertue and learning As Cypriane Epiphanius Athanasius were called Papae Popes Augustine saluteth Aurelius President of the 6. Councel of Carthage by the name of Pope Epistol 77. Likewise those two epithetes of the Pope as to bee called Beatissim sanctissim pater most holy and blessed father were vsed in the stile of other Bisshops Prosper in his Epistle to Augustine twise calleth him Dominum beatissimum papam Lord most blessed Pope Tom. 7. Hierome calleth Epiphanius Beatum papam blessed Pope Ad Eustach Fabiol Augustine writing to Petrus the Presbyter or Priest being no Bishop yet thus saluteth him Ad sanctitatem tuam scripsit he hath written to your holines Nay in his booke dedicated to Renatus a lay man neither Priest nor Bishop thus he writeth Hinc angor quòd sanctitati tuae minus quà m vellem cognitus sum This grieueth me that I am not so well knowne to your holines as I desire If then these titles of holinesse and blessednesse were not onely giuen to Bishops but Priests also yea vnto lay men of vertuous and holy life what colour or
more then was in the fountaine or originall seeing he receiued all from thence 3 What maketh this place I pray you for the power of externall iurisdiction Here it is saide that God gaue of his spirit to seauentie Elders and rulers of the people and enabled them for their office endued them with wisdome and knowledge and dexteritie in iudging of the people this maketh nothing for their purpose vnlesse they will also say that there is a secret influence of knowledge and wisdome deriued from the Pope to all other Bishops whereby they are made able to execute their office but I trow they will not say so for Alphonsus de castro truly saith of the Popes of Rome constat plures eorum adeo esse illiteratos vt grammaticam penitus ignorent it is certaine that many of them were so vnlearned that they hard and scant knew their grammar 4 The argument followeth not from one particular countrie as this was of the Iewes to the vniuersal Church that because the seauentie Elders receiued iurisdiction from Moses yet that cannot be proued out of this place for they were rulers before and commaunders of the people the were now but inwardly furnished and further enabled yet it were no good reason that therefore the Ecclesiasticall Ministers ouer the whole Church should receiue their power from one 5 Neither doth it follow that because the Prince and ciuill Magistrate may bestowe ciuil offices create Dukes Earles Lords constitute Iudges Deputies Lieutenants by his sole authoritie that by the same reason Ecclesiasticall ministers should receiue their power office from their superiors for although the Church from ancient time hath thought it good to make some inequalitie and difference in Ecclesiasticall offices for the peace of the Church yet the superiors haue not such a soueraigntie and commaunding power ouer the rest as the Prince hath ouer his subiects The Protestants THat Bishops haue not their Ecclesiastical iurisdiction from Rome but do as well enioye it by right of their consecration election institution in their owne precinctes circuites prouinces cities townes yea as the Pope doth in his Bishopricke and by much better right if they be good Bishops and louers of the truth thus briefely it is proued 1 The Apostles had not their iurisdiction from Peter but all receiued it indifferently from Christ this the Iesuite doth not barely acknowledge but proueth it by argument against the iudgement of other Papists cap. 23. Ergo neither Bishops are authorised from the Pope though he were Peters successor for if he were to graunt it for disputation sake he is no more to the Bishops of the Church then Peter was to the Apostles If hee gaue not the keyes to the Apostles neither doth the Pope Saint Peters successor to the Bishops the Apostles successors for they may with as great right challenge to bee the Apostles successors as he can to be Saint Peters Nay the Apostles gaue no power or iurisdiction to the Elders and pastors whom they ordained Act. 20.28 Take heede to the flocke ouer the which the holy Ghost hath made you Bishops or ouerseers and Ephes. 4.11 Hee hath giuen some to bee Apostles some Prophets some pastors and teachers so then the pastors and teachers though ordained by the Apostles yet had their calling and office frō God and not from the Apostles much lesse now can they receiue their power from any no not from the Pope for he is no Apostle no nor Apostolike man hauing left the Apostolike faith 2 Augustine saith Solus Christus habet authoritatem praeponendi nos in ecclesiae suae gubernatione de actu nostro iudicandi de baptis 2.2 Onely Christ hath authoritie saith hee to preferre vs to the gouernement of the Church and to iudge of our dooings the pastors then of the Church haue the keyes of the spirituall regiment from Christ himselfe not from the Pope or any other THE EIGHT QVESTION OF THE temporall iurisdiction and power of the Bishop of Rome THis question hath two partes first whether the Pope in respect of any spirituall error 51 iurisdiction haue also the chiefe soueraigntie in temporall and ciuill matters and so to be aboue Kings and Emperors secondly whether the Pope or any Bishop may be the chiefe Lord and prince ouer any Countrie Citie or Prouince THE FIRST PART WHETHER THE Pope directly or indirectly haue authoritie aboue Kinges and Princes The Papists THe Papists of former times were not ashamed to say that the Pope is the Lord of the whole Church as Panormitane in the Councell of Basile Fox page 670. Yea Pope Innocentius the third said writing to the Emperor of Constantinople that as the Moone receiued her light from the Sunne so the imperiall dignitie did spring from the Pope and that the papall dignitie was seuen and fortie times greater then the imperiall yea Kinges and Emperors are more inferior to the Pope then lead is to golde Gelasius distinct 96. But our later papists ashamed of their forefathers arrogancie in wordes seeme to abate somewhat of their proud sentence but in effect say the same thing For they confesse that the Emperor hath his office and calling of God and not from the Pope neither that the Pope directly hath any temporall iurisdiction but indirectly hee may depose Kinges and princes abrogate the lawes of Emperors and establish his owne he may take vnto himselfe the iudgement of temporall causes and cite Kings to appeare before him yet not directlie saith the Iesuite as hee is ordinarie Iudge ouer the Bishops and whole Clergie yet indirectlie as hee is the chiefe spirituall Prince hee may doe all this if hee see it necessarie for the health of mens soules And so in effect by their popish indirect meanes they giue him as great authoritie as euer hee vsurped or challenged Bellarmine lib. 5. cap. 6. 1 The Ecclesiasticall and ciuill power doe make but one bodie and societie as the spirite and the flesh in man Now the Ecclesiastical power which is as the soule and spirite is the chiefe part because it is referred to a more principall end namely the safetie and good of the soule the other is as the flesh to the spirite and respecteth but a temporall end as the outward peace and prosperitie of the common-wealth Ergo the spirituall power is chiefe and may commaund the other Bellarm. cap. 7. Ans. First it is a very vnfit and vnproper similitude to compare these two regiments to the soule and the bodie for by this meanes as the spirite giueth life to the bodie and euery parte thereof so the ciuill and temporall state should receiue their office and calling from the Ecclesiasticall which the Iesuite himselfe denieth and so directly the one should rule the other for the soule directly I trow not indirectly moueth the body and gouerneth it But if wee will speake as the Scripture doth we make all but one bodie and it is the spirit of Christ who is the head that giueth
Angels for they dare set downe the very day of Christs comming which shall be as Bellarmine presumptuously imagineth iust 45. dayes after the destruction of Antichrist And to this purpose he abuseth that place of Dan. 12.11 where mention is made of 1290. dayes that is as he fondly interpreteth three yeeres and an halfe the iust time of Antichrists raigne But blessed is he that commeth sayth the Prophet to 1335. dayes that is sayth Bellarmine to 45. dayes after the destruction of Antichrist and then Christ commeth cap. 9. What intolerable boldnes and presumption is this contrarie to the saying of Christ to attempt to declare the very houre of his comming Agayne the prophecie of Daniel had no such meaning for he onely speaketh of the afflictions of the Church before the comming of Christ as Iohn prophecieth of the troubles that came after Daniel therfore in that place receiueth instructions concerning the cruell persecution of the Iewes vnder Antiochus Epiphanes the beginning and the end thereof There are three times reuealed vnto him The first is of a time two times and halfe a time or rather the deuiding of time or as Tremellius more agreeable to the Hebrew a part or parcel of times so long should the temple be defiled and the abomination set vp in the temple that is three yeeres and certayne dayes And so it came to passe for this desolation began in the temple the 145. yeere of the raigne of the Greekes the fifteene day of the moneth Casleu 1. Macchab. 1.57 when Antiochus caused the daylie sacrifice to cease and incense to bee burnt to Idols And iust three yeeres and ten dayes after which is to bee reckoned for the odde parcell of times Ann. 148. the 25. day of Casleu they began to offer sacrifice in the temple according to the lawe 1. Macchab. 4.52 The second time reuealed is of a 1290. dayes Dan. 12.11 which maketh three yeeres seuen moneths and odde dayes which is the time counting from the desolation when as the sacrifices should be restored and confirmed by the Kings graunt and Letters Patents which accordingly came to passe ann 148. the fifteenth of the moneth Xanthicus which was the last moneth but one as it is recorded 2. Macchab. 11.33 The third time is described by dayes 1335. Dan. 12.12 Blessed is hee that should liue to see that time namely when the Church of the Iewes should fullie bee deliuered by the death of Antiochus which was in the beginning of the next yeere which was 149. 1. Macchab. 6.16 Thus wee see these times were fully accomplished vnder the tyrannie of Antiochus wherefore these prophecies being once fulfilled they cannot bee drawne to signifie any other time but by way of similitude and comparison Neither is that any thing worth which the Iesuite obiecteth out of S. Paul 2. Thess. 2.8 Then shall the wicked man bee reuealed whom Christ shall consume with the spirit of his mouth As though presently after the reuelation of Antichrist Christ should come And therefore Antichrist must not be expected or looked for before the end of the world for the whole time from the first comming of Christ to his second is in the scripture called nouissima hora the last times 1. Ioh. 2.18 And therefore Antichrist at what time soeuer he is reuealed after the ascension of Christ he commeth in the last times whose vtter ruine and destruction shall be reserued for the glorious appearing of Christ as the Apostle there speaketh 3 Whereas the scripture sayth that Sathan must bee bound for a thousand yeeres and after let loose agayne Apocal. 20.2 And it is playne that the thousand yeeres since Christ are expired more then fiue hundred yeeres agoe It followeth hereupon that Antichrist is alreadie come for he must bee reuealed with the loosing of Sathan Our aduersaries haue nothing to answere but this that by this 1000. yeeres a certayne time is not ment but the whole space during the time of the newe Testament till the comming of Antichrist Rhemist Reuel 20. sect 1. To whom wee answere that by the same reason neither shall their 42. moneths shewe any certayne time but the whole space so long as Antichrist shall raigne and this number of moneths as of dayes weekes houres the scripture euery where taketh mystically in prophecies but when thousands or hundred yeeres are mentioned they are alwaies taken literally as Isay. 7.8 it is prophecied that Ephraim that is Israel should vtterly cease to bee a people within 65. yeeres which euen so came to passe counting from the fourth yeere of the raigne of Ahaz King of Iuda to the 25. yeere of Manasses when the remnant of Israel was carried away THE THIRD PART CONCERNING THE NAME character and signe of Antichrist The Papists THey stoutly affirme that Antichrist shall be one particular man consequently error 58 they also hold that he shall haue a certayne name as Christ is called Iesus so Antichrist must also haue a proper name but what that name shall be no man can tell vntill hee come but it shall consist of certayne letters that in number make sixe hundred sixtie sixe Bellarm. cap. 10. Rhemist annot Apocal. 13. sect 10. 1 Apocal. 13.18 Count the number of the beast for it is the number of a man and his number is 666. Hereupon they conclude that Antichrist shall haue a certayne name which conteyneth that number Bellarm. ibid. Answere First it is the number of the beast and yet of a man Ergo it cannot bee the name of any one man for by the beast the Iesuites themselues vnderstand a companie or multitude Rhemist Apocal. 13. sect 1. Wherefore it must be such a name as agreeth to a companie or succession of men and such is the name Latinus as afterward we will shewe Secondly it must bee a name by number shewing the time not an idle number signifying nothing the time of his comming is set downe to be 666 But the name of their Antichrist cannot shew any such time seeing there are yeeres more then twise 666. gone alreadie and yet they say their Antichrist is not yet come 2 Antichrist shall haue a name as Christ had but it is not necessarie to bee knowne otherwise then Christ his name was which was described by Sibil by the number of 888. as Antichrists is by 666. yet was not his name Iesus perfectly knowne before his comming neither is it necessarie that Antichrists should before that time Iesus in Greeke letters thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maketh as you see 888. Bellarm. cap. 10. Answere First you must proue Antichrist to be one singular man as Christ was and then striue for his name Secondly you doe euill to match Sibils prophecie and Iohns reuelation together as though her coniecture of the name of Christ by the number 888. were of like authoritie with Iohns prophecie of 666. Thirdly it is false that the name Iesus was onely by Sibil signified by these numbers for Augustine alleadgeth certayne verses of
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
God so the manner of celebrating and keeping it holy is to be learned out of the word and neither custome nor authority ought to giue liberty for such workes vpon the Lords day as are not warranted by the word First we graunt that we are not so necessarily tied to the rest of the Sabboth as the Iewes were for those things are abolished which appertained to the Iewish Sabboth First the prescript of the day Secondly the ceremonious exercises of the Sabboth in the sacrifices and other rites of the Law Thirdly the typicall shadowes and significations of their Sabboth as first it betokened their rest in Canaan then the rest and peace of the Church by Christ Hebre. 4.3 5. Fourthly the strickt and precise rest wherein Christians haue more liberty then the Iewes had and againe they obserued their rest as being properly and simply and in it selfe a sabboth daies duty but we doe consider it as being referred to a more principall end as making of vs more fit for spirituall exercises Secondly we allow these workes to be done First opera religiosa or pietatis the religious workes and conferring to piety as the Priestes did slaye the sacrifices vpon the Sabboth and yet brake not the rest of the Sabboth Math. 12.5 so the people may walke to their parish Church though somewhat farre off the Pastor Minister may goe forth to preach yea and preaching is of it selfe a labour of the body to study also and meditate of his Sermon to ring the bels to call the people to the Church all these are lawfull as being helpes for the exercises of religion Secondly opera charitatis the workes of mercy are permitted as to visite the sicke the Phisitian to resorte to his patient yea to shew compassion to brute beastes as to helpe the sheepe out of a pit Math. 12.11 Thirdly opera necessitatis the workes of necessitie as the dressing of meat and such like Math. 12.1.3 Our Sauiour excuseth his Apostles for plucking the eares of Corne when they were hungry As for opera voluntaria workes of pleasure and recreation we haue no other permission to vse them then as they shal be no le ts or impediments vnto spirituall exercises as the hearing of the word and meditating therein and such other Otherwise they are not to be vsed Augustine saith speaking of the Iewes who did greatly prophane their Sabboth in sporting and dalliance Melius toto die foderent quà m toto die saltarēt It were better for them to digge all day then to daunce all day euen so verily it were better for many poore ignorant people that vpon the Sabboth giue themselues to drinking and quaffing gaming if they should goe to plough or cart all the day But as for other seruile workes as to keepe Faires and Markets vpon the Lords day to trauell themselues their seruants and beastes vpon the Sabboth it is flat contrary to the commaundement of God and the practise of the Church Nehemiah 13.16 where there is no extream and vrgent necessitie so that it is not to be doubted but that as the keeping of the Lords day is a moral commaundement so also the manner of the obseruing thereof in sanctifying it and resting therein is morall the ceremonies of the rest being abolished that is the Iewish strictnes thereof and the opinion which they had of their rest as being simply a part of the sanctifying of the Sabboth But we doe consider it as referred vnto more principall duties and obserue it not as of it selfe pleasing God but as making vs more fit for spirituall exercises Contrary to these rules we acknowledge neither power in Ordinaries nor priuiledge in custome to dispence with the sanctification of the Sabboth The Papists THey affirme that the Apostles altered the sabboth day from the seaueth day to the eight counting from the creation and they did it without scripture error 62 or any commaundement of Christ such power say they hath God left to his Church This then they holde that the sabboth was changed by the ordinarie power and authoritie of the Church not by any especiall direction from Christ thereupon it followeth that the Church which they say cannot erre may also change the sabboth to any other day in the weeke Rhemist Apoca. 1. sect 6. The Protestants 1. THe Apostles did not abrogate the Iewish sabboth but Christ himselfe by his death as he did also other ceremonies of the Law and this the Apostles knew both by the scriptures the word of Christ his holy spirite 2. They did not appoint a new sabboth of their owne authoritie for first they knew by the scripture that one day of seauen was to be obserued for euer for the seruice of God and exercise of religion although the prescript day according to the Law were abrogate for the Lord before the morall law was written euen immediatly after the creation sanctified the seauenth day shewing thereby that one of the seauen must be obserued so long as the world endured Secōdly they knew there was the same reason of sanctifiyng the day of Christs resurrection and the restitution of the worlde thereby as of sanctifiyng the day of the Lords rest after the creation of the world Thirdly they did it by the direction of the spirite of God whereby they were so directed and gouerned that although they were fraile men by nature and subiect to error yet they could not decline in their writings and ordinances of the Church from the truth which assurance of Gods spirite in the like measure the Church hath not but so farre forth is promised to be led into all truth as she followeth the rule of truth expressed in the Scriptures Wherefore the Church hath no authority to change the Lords day and to keepe it vpon Munday or Tuesday or any other day seeing it is not a matter of indifferency but a necessary prescription of Christ himselfe deliuered by the Apostles for the Lords day began in the Apostles time and no doubt by their Apostolike authority directed by the spirite of Christ was instituted Act. 20.7 Apocal. 1. ver 10. Neither can there come so long as the world continueth so great a cause of changing the Sabboth as the Apostles had by the resurrection of Christ. Wherfore the law of the Sabboth as it is now kept and obserued is perpetuall The Papists errour 63 4. THey affirme that the keeping of the Lords day in stead of the Iewish Sabboth is a tradition of the Apostles and not warranted by Scripture Rhemist Math. 15. sect 3. The Protestants THe obseruation of the Lords day is not deliuered by blinde tradition but hath testimony of holy Scriptures 1. Corinth 16.2 Act. 20.7 Apocal. 1.10 and the obseruation thereof is according to Gods commaundement not after the doctrine of men Fulk ibid. The Papists errour 64 5. THey teach that the Lords day is commaunded and likewise kept for some mysticall signification not onely for the remembraunce of benefites already
not haue broken them Thirdly Pentecost whereof Saint Paul speaketh was the feast of the Iewes which with other solemnities of theirs the Apostles obserued not as a portion of Christian religion but taking occasion of the meeting of the Iewes in those festiuall dayes and so doe we obserue those holy dayes for order and edification of Gods people that vse to assemble at such times Fulk Matth. 15. sec. 3. Fourthly what cause is there why Easter and Whitsontide should be tied to the Lords daye and the Natiuitie of Christ which Bellarmine confesseth was vpon the Lords day should indifferently bee kept vpon any day but that hereby wee vnderstand that it is an indifferent matter whether they should bee kept vpon the Lords day or any other and whether vpon any certaine daye or to bee left to the discretion of the gouernors of the Church to be obserued as any other occasion shall be offered Fulk annot Apocalyps 1. sect 6. Lastly we shewed Augustines opinion in the first part of this question how hee vnderstandeth that saying Psalme 118. This is the day which the Lord hath made onely of the Sabboth thereby insinuating that other holy dayes either were not instituted of God at all or else not with the like necessitie THE FOVRTH PART OF THE solemnities of Saintes The Papists error 69 1. THey hold that holy dayes may be dedicated vnto Saints for their honor and worship as Christ promised that the charitable act of Marie Magdalene wrought vpon him should be recorded and remembred Matth. 26. vers 13. Hereby we learne that the good workes of Saintes may be recorded to the honor of Saints in the Church whereof arise their commemorations and holy dayes Rhemist annot Matth. 25. sect 1. The Protestants 1. THe good works of Saints may be remembred to the honor of God without their holy dayes and commemorations Christ instituted no holy day of Mary Magdalene nor commanded an image of her fact to be made but a memorie of her in preaching the Gospel Fulk ibid. Secondly we graunt that Christian solemnities may be kept as things indifferent which the Church may retaine or abrogate as it shall seeme best for edification not obserued of necessitie as a part of the worship of God nor consecrate to the honor of Saints seeing al diuine worship is wholly to be reserued to God not to be giuen to any other For times and seasons the scripture saith the Lord hath put onely in his owne power therefore he is onely to haue the honor of them Act. 1.7 Thirdly what honor is due vnto Saints Augustine sheweth Colimus martyres eo cultu dilectionis societatis quo in hac vita coluntur sancti homines Dei Wee doe honor Martyrs with the seruice of loue and fellowship as holy men are honored in this life But it is not lawful to consecrate times and dayes to holy men liuing therefore neither to Saints departed for one and the same kind of honor is due to them both The Papists error 70 2. THey maintaine that there may bee holy dayes and commemorations of all Saints as Christ promiseth there should bee of Mary Magdalene Rhemist Matth. 25. sect 1. The Protestants THis is another principal fault which we finde complaine of in their holy dayes that they haue pestred the Church with such a number of Saints and Saints dayes First as we haue partly shewed before they appointed a seuerall Saint almost for euery purpose as here we haue set it downe Saint Leonard for captiues Saint Rochus for the pestilence Saint George for warre Saint Anna giueth riches Saint Nicholas and Christopher for the sea Saint Apollonia for the toothake Saint Otilia for the eyes Saint Margaret for women in trauell Saint Laurence keepeth from the fire Saint Catherine giueth wit learning Saint Iohn against poyson Saint Quirine for the fistula Saint Protasius and Geruasius helpe to bewray theft And thus is it true of them as Ieremie complained of the Idolatrous Israelites that their gods were after the number of their cities Ierem. 2.28 In like manner also haue they multiplied their Saints dayes for beside the festiuals of Christ the holy Ghost and of the Apostles they haue added these besides Saint George his day Corpus Christi Assumption of Mary Natiuitie of Mary Conception of Mary The birth dayes of the Apostles Magdalenes Laurence The Dedication feast Martin their holy dayes Nicholas their holy dayes Catherine their holy dayes Anne their holy dayes Beside in the Dioces of Salisburge fifteene festiuals of Saint Rubert with many more whereof some of them are blasphemous as to keepe the Conception of Mary in remembrance that shee was conceiued without sinne some of them fabulous and forged as the Assumption of Mary in memorie of her Assumption in body to heauen which is a meere fable But all the rest are idolatrous and superstitious ordained for the honor and worship of creatures And thus haue they cumbred the people of God with their infinite obseruations So that the Lorde saith to them concerning their feastes as vnto the Israelites They are a burden vnto mee I am wearie to beare them Isai. 1.14 In Augustines time or who else it was that made those Sermons when there were nothing so many festiuals as now among Papists yet more then needed he writeth thus in a sermon vpon a festiuall Laetus sum hodierno die propter tantam festiuitatem sed aliquantulum tristis quia non video tantum populum congregatum quantus congregari debuit I am glad to daye because of this festiuall day and somewhat grieued withall that the people resorte not in such frequencie as they should We may see by this that euen then the people began to wax wearie of their many holy dayes The Papists THey enioyne sanctification and necessarie keeping of all their festiuities and holy dayes and so make no difference betweene the obseruation of error 71 holy dayes appointed of GOD and others ordained of men requiring the like strictnes in keeping of them all Rhemist Annot. Galat. 4. sect 5. The Protestants THere are no dayes necessarie to be kept but those that are of the Lords appointment the rest being voyde of superstition may be celebrated as indifferent and therefore not to be commaunded with the like strictnes as is the Lords daye There is greater libertie vpon holy dayes for bodilie labour then vppon the Sabboth for bodilie rest vppon the seauenth day is commaunded of GOD bodily labour vppon all other dayes permitted and may without offence of conscience bee vsed when it is not by the lawfull authoritie of the gouernors of the Church vppon iust occasion restrained as during the time of publike praiers and fastes hearing of the word and such like The rest of the Sabboth so far as it helpeth our preparation and fitnes to spirituall exercises and is a part of sanctifying the Lords day bindeth simplie in conscience because it is the commaundement of GOD but
the rest vpon holy dayes doth not in it selfe binde vs no otherwise then by reason of offence that may arise by our contempt of the constitutions of the Church We finde that Simon Islip Archbishop of Canturburie directed his letters patents to all Parsons and Vicars wherein he straightly charged them and their parishioners vnder paine of excommunication not to absteine frō bodily labor vpon certaine Saints dayes which before were wont to be halowed and consecrated to vnthrifty idlenes Fox pag. 393. Ergo by their owne iudgement all the festiuities of their Church are not to be kept alike Augustine maketh three degrees of festiual dayes in the first and highest degree he placeth the Lordes day Quomodo Maria virgo mater domini principatum tenet inter omnes mulieres ita inter caeteros dies haec omnium dierum mater est As amongst women the Virgine Marie the mother of our Lord is the chiefe so this day is the mother and chiefe of al other dayes speaking of the Sabboth of Christians de tempore serm 36. In the next place or degree he putteth the festiuals of Christ and the holy Ghost as the commemorations of his Natiuitie Passion Resurrection Ascension as in his sermon vpon the Ascension day hee thus saith Conditoris basilica huius S. Leontij hodiè depositio est sed dignetur obscurari stella à sole To day wee haue the commemoration of the deposition or sepulture of Saint Leontius the founder of this Church But let not the starre thinke much to bee obscured of the Sunne So in the third ranke he counteth the commemorations of holy men which vnto the festiuities of Christ were but as the Starre to the Sunne Wee will adde a fourth place or degree distinguishing betweene the commemorations of the holy Apostles and other superstitious and popish Saintes dayes which our Church hath worthily thrust out at the dores AN APPENDIX TO THIS parte of the vigiles and night watches annexed to festiuall dayes The Papists 1. THey were wont vpon Saintes eeues to giue themselues to fasting and watching But their night vigiles or watches they doe not now so error 72 strictly obserue because of the great abuses which did growe thereupon Bellarm. cap. 17. Yet they haue not altogether left them for they haue their Nocturnes or midnight mattens and their prime houres in the morning Rhemist annot Act. 10. sect 6. The Protestants THe Christians in time of persecution had their antelucanos hymnos their early and timely songs and hymnes they met together to worship God before the Sunne rise because they could not safely neither were suffered to assemble in the daye time But that is no reason why now the Church should vse vigiles or nocturnes seeing we now haue free exercise of religion in the day time no more then Paules example is to bee vrged that prayed by the riuers side with the people and there preached vnto them because in Idolatrous cities they could haue no places of meeting That therefore wee now ought to doe the like hauing Churches and Oratories to assemble in Augustine if the sermon be his thus witnesseth Iubente Ambrosio cessabant vigiliae Mediolani quia cum vigilabant per noctem ad ecclesiam ludendo chorizando conueniebant At Millaine by Ambroses commaundement the vigiles ceased because the people when they watched did come by night daunsing and sporting and playing to the Church The Papists 2. THey haue also another superstitious custome to set vp wax candles and error 73 taper light before Images and vpon the altar to carrie them about in procession and euen at middaye and high noone And Bellarmine would authorise this custome by the continuall burning of the lampes daye and night as he saith in the tabernacle amongst the Iewes The Protestants Ans. FIrst wee say of this as we did of the vigiles of the Church before that Christians in those dayes in their night assemblies vsed candle light but it followeth not that the vigiles being now left we should burne candles at noone daye and that this was their custome to burne their lampes onely in the night Augustine sheweth where hee speaketh of those that did vowe ceram ad luminaria noctis waxe candles for the lights of the Church in the night Secondly it is vtterly vntrue that the lampes in the Tabernacle burned all day the contrarie is proued that they were lighted in the euening and so burned all night for those that kept the watch in the Temple 2. Chron. 13.11 and that in the morning againe they were put out 1. Sam. cap. 3. vers 3. The Priest shall set the lampes on fire inter duas vesperas betweene the two twilights that is the euening and morning Exod. 30.8 And hee shall dresse them to burne from the euening to the morning Leuitic 24.3 That therefore which the Iesuite made for an argument for himselfe wee will vrge against him that seeing the lampes amongst the Iewes who abounded in types and ceremonies were burnt onely in the night and not vpon the day it is shame for those that would bee counted Christians in superstitious customes to exceede and goe beyond them THE FIFT PART OF LENT and Imber dayes The Papists 1. THey holde that the holy time of Lent as they doe fondly call it as error 74 though any time in their sense were more holy then another is an Apostolike tradition warranted by the example of Moses Elias and our Sauiour Christ that fasted 40. dayes Rhemist Matth. 4 sect 2. The Protestants Ans. FIrst that fasting of our Sauiour Christ and the holy Prophets was miraculous and no more to bee imitated then Christs walking vpon the Sea or raising of the dead as Augustine saith Non tibi dicit Non eris discipulus meus hee saith not Thou shalt not bee my Disciple vnlesse thou walke vpon the sea or raise the dead but learne of mee because I am humble and meeke Yet if any of them can fast so many dayes as they did without eating any thing at all wee giue them good leaue Secondly that it was not an Apostolike tradition it appeareth because it was not vniformally kept of the Church a long time after them For as Irenaeus witnesseth some fasted one day some two dayes some fourtie houres day and night But if it had been necessarily enioyned and prescribed by the Apostles such varietie of custome could not haue sprung vp at the least not haue been suffered in the Church Thirdly Epiphanius saith that the Wednesdaies fast was an Apostolike tradition and to obserue the feast of the sixe dayes of Easter with bread salt and water which obseruations are not kept amongst the Papists themselues yet haue they as good testimonie of antiquitie to bee Apostolike traditions as the Lent fast Fourthly in Augustines time there was no necessarie enforcement for euery man to keepe Lent Si aliquis saith hee ieiunare non potest eleemosyna sine ieiunio bona est If
any man be not able to fast almes without fasting is good and profitable Wherefore seeing the Lent fast was then voluntarie it is euident that it was not an Apostolike prescription which should haue bound all men necessarily The Papists 2. A Second abuse in their fasting is to appoint prescript times necessarilie error 75 to fast in as in Lent on Fryday Saturday vpon Imber dayes which are prescribed for the foure solemne times of giuing orders And this also they say is an Apostolike tradition Acts. 13.3 They fasted prayed and laid their hands vpon them Rhemist ibid. The Protestants Ans. 1. FOr prayer and fasting to bee vsed at such times as Ministers are ordained we doubt not but it is an Apostolik tradition because we find it written in the Actes of the Apostles But it was fasting from all meat and drinke which the Apostles vsed not abstinence from flesh onely as vpon your Imber dayes Neither do you obserue those dayes of fast for any such purpose For your Imber dayes are kept amongst you though there bee no orders giuen in the whole dioces 2. Prescript and set times of ciuill abstinence from some meates for the benefite of the common wealth as your Lent and Imber daies are still retained in England and no otherwise we condemne not But to appoint ordinary tymes of necessary and Religious fasting without special cause was of the auncient Church accounted heresie in Montanus This also was the practise of the Church of God in the olde Testament vpon speciall occasion not at set and ordinary times to enioyne publike fasting as the prophet sayeth Blowe the Trumpet in Sion sanctifie a fast call a solemne assemblie Ioel 2.15 which sheweth that their publike fastes were not vsuall ordinary but especially sanctified and solemnly proclaimed As for the fixed and set fasting dayes in the weeke in Augustines time onely the Churches of Rome kept the Saturdayes Fast all the East Churches and many of the West obserued it not And whereas some alleadged that Peter fasted vpon Saturday beeing the next day which was the Lordes day to encounter with Simon Magus Augustine saith it was opinio plurimorum the opinion of many quam tamen falsam esse perhibent plerique Romani yet many of the Romanes holde it but for a fable And so he generally concludeth concerning prescript dayes of fasting Quibus diebus non oporteat ieiunare quibus oporteat praecepto Domini vel Apostolorum nō inuenio definitum Vpon what dayes we ought to fast vpon what dayes not I finde it not defined by any precept giuen by our Lord or any of the Apostles Epistol 86. The Papists error 76 3. A Third abuse in popish fasting is the difference that they make betweene meates and drinkes as the forbidding of flesh-eating vpon fasting dayes for more holines and the eating of egges butter cheese in Lent as it was decreed at Lucerna in Heluetia Anno. 1524. Abstinence also from some meates vpon certaine dayes for religion is warranted by the Rhemist as God prohibited Adam the eating of some fruites in Paradise for obedience and in the lawe for signification annot 1. Timoth. 4. sect 6. The Protestants Ans. FIrst now Antichrist sheweth himselfe in his colours making it as lawfull for him to forbid the vse of some meates for religion now vnder the Gospel when God hath made them all lawful and free as God himselfe might forbid the vse of some for obedience in Paradise or signification in the Lawe Secondly S. Paul calleth it the doctrine of diuels to command to absteine from meates 1. Timoth. 4.3 Againe let no man condemne you in meate and drinke Colos. 2.16 The Rhemist answere that the Apostle speaketh in the first place against those heretikes that condemned meates as euill by creation such were the Manichees and in the second against the Iudaicall obseruation of meates But they onely prohibite the vse of some meates for the chastising of the bodie Ans. First not onely the Manichees and other heretikes preferred some meats before other as more holy but euen the Papists also in the prescript times of their fasts doe command to absteine from meates for pietie and religion And therefore they are counted most holy amongst them that neuer eate flesh And Durand testifieth that fish in interdict dayes is rather vsed then flesh because flesh and not fish was accursed in the dayes of Noah Yea they command abstinence from meates vnder paine of damnation what is this else but with the old heretikes to condemne the creatures of God themselues Secondly the popish prohibition of meates is more superstitious then was the Iewes For they prohibited such meates as by the lawe were counted vncleane as to eate beastes that died alone or were torne with beasts or strangled or touched any vncleane beast as likewise they inioyned pennance to them that did eate or drinke where a dogge or cat had lapped or a mouse had been drowned and such like Fulk annot 1. Timoth. 4 sect 6. I pray you how farre are they now from the superstition of the Iewes Nay they goe beyond them for the legall difference of meates for signification was instituted of God for those times But this superstitious distinction of meates vnder the Gospel which giueth vs the free vse of all the creatures of God which are sanctified by the worde and prayer 1. Timoth. 4.5 is brought in by Antichrist who is an enemie vnto God 3 Neither doe they abstayne from flesh and other meates for chastising of the flesh for they permit the vse of all other meates vpon their fasting dayes that may prouoke lust flesh onely excepted as the eating of spices and other dayntie and delicate confections the drinking of wine and all kind of fish Euen like as Augustine reporteth of the Manichees that would drinke no wine nor eate flesh but in stead of wine they had Pomorum nonnullorum expressos succus vini speciem satis imitantes atque id etiam suauitate vincentes the sweete liquor of pleasant fruites like to wine in colour but excelling it in sweetnes and for flesh they had their straunge exquisite fruites with great varietie of dishes seasoned and strawed with pepper This was the Manichees fast and this is the popish custome in their fastings at this day Agayne if they forbare some meates for chastisement of the body why might it not bee as lawfull to eate butter and egges in the time of Lent as vpon other fasting dayes but that they make difference of the times as one being holyer then an other and so also a difference of meates some being more agreeable to holy times then other Wherefore to conclude this poynt Ciuill abstinence from flesh as for policies sake and the better mayntenance of the common wealth that there should bee a vent for fish as well as for flesh and that euerie man might liue of his trade and calling as also for the health of the
this side and on that now on the right hand againe on the left to sigh to smite vpon his breast to lift vp the Chalice and shew it to the people and set it downe againe as also the diuiding of the host into three parts which signifie three parts of the Church in heauen in earth and in purgatorie the rinsing of part thereof in wine and eating part drie the washing of his fingers before consecration kissing of the altar the patten the booke the paxe sprinkling of holy water censing of odors crossing the chalice the bread their mouth breast and face which signe of the crosse they make aboue twentie times in one Masse while Adde also vnto these their tedious yrksome songs the rude noyse and vnedifying sound of strange instruments and the whole course of their Masse musicke set forth in a strange language and endited to the honour of Saints All these superstitious rites with diuers more vaine vnfruitfull abominable they notwithstanding with force and maine defend and maintaine Bellarm lib. 2. de missa cap. 14.15 Concil Tridâ—ntin sess 22. caâ— 7. The Protestants 1. THis multitude of humane inuentions agreeth not with the institution of the Lords Supper for we reade not of any such kissing kneeling becking bowing or the like ridiculous gestures to haue been vsed when our Sauiour instituted the Supper nor afterwards by the Apostles to haue been practised wherefore wee contenting our selues with the plaine institution of Christ doe worthily reiect all such toyes 2. Most of these gestures are impious and tend to idolatrie in the adoration of bread and wine which are but creatures and they are all friuolous and hypocriticall stealing away true deuotion from the heart and making men to rest in the outward gestures of the bodie Augustine sayth very well Corpus genibus flexis prosternis collum curuas in oratione video vbi iaciat corpus sed quaero vbi volitet animus Thou bowest the knee bendest thy bodie in prayer stretchest out thy necke I see where thy bodie lieth but what is become of thy soule 3. Concerning Church songs and Musicke Augustine thus writeth Sâ—briè Psallimus in Ecclesia diuina cantica Prophetarum We sing treatably and soberly in the Church the diuine songs of the Prophets Two conditions he requireth first that we sing holy Psalmes taken out of the scriptures Secondly that they be sung treatably and distinctly Etiam illic sayth he si sonum non sensum libido audiendi desideret improbatur Euen in good songs if we follow the sound not the sense it is to be discommended but in popish songs neither of these conditions is kept for both the dittie for the most part is idolatrous stuffed with inuocation and adoration of Saints and the note is so diuided and drawne out in length that nothing can be vnderstood THE EIGHT QVESTION OF THE FORME OF THE Masse which consisteth partly of the Canon partly of such things as are rehearsed before and after the Canon THE FIRST PART OF THE PRAIERS WHICH goe before the Canon of the Masse WE doe not vtterly condemne whatsoeuer is sayd or sung in their Leiturgie or Masse for as they haue their introite so we doe bid the people after due preparation in our Communions to draw neere We haue also our Confiteor a confession of sinnes to be said before the Communion Other formes also which haue been vsed of ancient time we doe not refuse as Dominus vobiscum The Lord be with you Kyrieeleson Lord haue mercie of vs Sursum corda Lift vp your hearts with Alleluia praised be God and Sanctus Sanctus holy holy and Gloria in excelsis Glorie be to God on high the preface also to the Communion Verè dignum iustum est It is meete right and our bounden duetie And we vse also the Lords praier after the distribution These formes we mislike not vsing the same our selues which notwithstanding we borrowe not from them but from the ancient and purer ages of the Church But the corruptions additions immutations which are vsed by them in these prefaces to the Masse we doe vtterly condemne as their introite and confiteor is stuft full of idolatry and inuocation of Saints their Kyrieeleson is 9. times repeated in an vnknown toung Eleuation and adoration was brought in by Pope Honorius anno 1222. the Agnus was deuised by Pope Sergius ann 700. the Pax by Innocentius plura apud Foxum p. 1403. THE SECOND PART OF THE Canon of the Masse The Papists 1. FIrst the forme of their Masse they haue they say by tradition from the Apostles error 139 Rhemist 1. Cor. 11. sect 22. The Protestants THeir owne authors doe testifie that euery patch of their Masse was thrust in by Popes later then the Apostles as by Leo the 1. Gregory the 1. Gregory the 3. Innocentius the 3. Honorius the 3. with many other yea Gregory the 1. confesseth that one Scholasticus made the most part of the Canon Ergo it was not deuised by the Apostles Bellarmine answereth that Gregory setteth not downe any one man by this name Scholasticus but meaneth generally some notable learned man and in this sense S. Peter saith he which was the author of the Canon may be called Scholasticus Bellarm. cap. 19. Ans. This deuise of the Iesuite is rather to be laughed at then to be confuted who euer heard before that S. Peter and the other Apostles were Scholastici Schoolemen what is this els but to set the spirite of God to schoole in saying that the Apostles being men endued with the holy Ghost were brought vp in Schooles Againe Gregory findeth fault with the said Scholasticus that in composing the Canon he would put in his own praiers and leaue out the Lords praier but if this Scholasticus had beene Peter I think Gregory would not haue beene so bolde as to haue rebuked him The Papists 2. THe Canon of the Masse they say is perfect and absolute voide of all error and therefore not to be changed or abrogated Concil Trident. sess 22. can 6. Bellarm. cap. 21. The Protestants BVt we on the contrary side more truly and agreeably to Scripture doubt not to say that there can be nothing more corrupt abominable fuller of all impiety heresie lying then is their idolatrous sacrifice of the Masse as it shall now more particularly appeare by the collection of the seuerall errors THE ERRORS AND BLASPHEMIES that are to be found in the Canon of the Masse 1. THe Priest speaking of the bread and wine thus saith Which we offer vnto thee for thy holy Catholike Church and againe afterward Which we offer for the redemption of their soules What great blasphemie is this to offer bread wine for the redemption of the Church for the which Christ in great loue offered vp himselfe 2. The Priest saith Worshipping the memoriall of the Virgine But Christ instituted the Sacrament to be kept in remembrance of himselfe and not for the worship of Saints 3. By
as a poore labourer fit but to carry rubbish stones and to serue other builders haue forced my selfe to do somewhat towards the building of Gods house I haue therfore may it please your Maiestie in this worke set downe the bodie and summe of all Popish opinions whatsoeuer wherein we dissent from them and they from the truth and haue endeuoured to lay open their nakednes that euery man may see their great brags and small abilitie words but no matter great promises yet little performed and why as Augustine saith Ostēdere hoc non possunt non quia ingenium deest sed quia bona causa This labour of mine was thought to be very expedient for these times and not before enterprised by any that men not learned might in one volume finde all the controuersies of religion which their leisure would not suffer them to collect them selues Many of our learned countrimen haue in some choise principal controuersies as the Lords valiant champions maintained the truth strongly against the common aduersarie but this small labour as it pleased the Lord was left for me they haue borne the heate of the day the coole euenings worke is cast vpon me They haue built with hewen stones the brick-worke is my lot they haue squared the tall cedar trees the wilde figge trees must be hewen out by my hand This simple worke I haue presumed to present to your Maiestie as a token of my dutie and seruice a poore scholers gift as a signe of my thankfulnes to God and your Maiestie by whom we haue both leisure and maintenance to follow our studies for as the Poet saith Deus nobis haecotia fecit God through you hath wrought vs this peace And I was emboldened the rather to offer this simple labor to your Highnesse remembring your Princely gracious disposition which hath bene wont to accept with great fauour and regard the meanest gifts of your subiects yea hath not refused to receiue posies and nosegaies at their hands With the same Princely countenance I beseech your grace to receiue this posie of mine Non florum sed foliorum A princely minde your Highnesse knoweth is as well seene in accepting of small giftes as giuing of great as Alexander said to a souldier vpon whom he bestowed a citie Si tu non es dignus tanta recipere ego tamen dignus tanta donare so the speech somewhat altered me thinketh I heare your Maiestie thus saying to me Licet non tu dignus tantula donare ego tamen digna tantula accipere though it be not fit for thee to offer so small a gift yet it standeth with my Princely nature to receiue it And now O noble Queene our dread Soueraigne the mother of Israel a nurse to the people of God be strong and feare not the Lord fighteth for you it is the truth the ancient Catholike Apostolike faith which we vnder your leading and protection do professe As for your enemies they shal be as the dust before the wind and as the clay in the streetes but your crowne shal flourish your horne shal be exalted In you is that saying verified as it was somtime in Dauid The stone which the builders refused is become the headstone of the corner You were somtime black with sorow and the sunne of affliction hath looked vpon you but now the Lord hath made you comely beautifull as the morning faire as the moone giuing his Church vnder on abundance of blessings so that we may now all say This is the day which the Lord hath made let vs reioyce and be glad in it yea we will not cease still to pray with the Church of God O Lord saue now send vs now prosperitie That the Lord would in mercy yet lengthen out these good daies and so replenish your roiall hart with his grace that you may still bring forth fruit in your age that what worke the Lord hath yet to bring to passe in his Church it may be finished by your hand that both this your Realme of England may still be strōgly fenced and hedged about with all temporall blessings as also the watch-tower and watchmen of the Church may thriue and prosper in their spirituall businesse And as the Temple of God is now built set vp aloft so the riuer of God may flow and the streames therof make glad the people of God that all the land may be filled with knowledge as the waters couer the sea and as Aarons siluer bels in the Temple so the voice of the Gospell may be heard ouer the whole land And thus shall the Lord graunt you your harts desire your sacrifice shall not only be bound to the hornes of the altar but euen turned to ashes that is the Lord will not onely encline his eare to your praier but graunt your request to the full That at length your Maiestie shall not doubt to say with the kingly Prophet Dauid Mine eye shall see my desire against mine enemies and mine eare shall heare my wish against the wicked that rise vp against me And let all the people of God say Amen euen so be it O Lord Amen Your Maiesties most humble subiect ANDREW WILLET The Preface to the Reader GOod Christian Reader thinke not the time long nor the labour lost if I shall in a few words open my mind further vnto thee and as leading thee by the hand shew thee the way entrance into this treatise following We are not ignorant how this famous Church of England the mother of vs all hath been these many yeeres molested and troubled with hollow hearted brethren sowers of corrupt doctrine deuisers of mischiefe enemies to our peace and in one word Romish Catholikes and Papists They haue been from time to time as prickes to our sides and thornes in our eyes as the Cananites were to Israel they are the Foxes that destroy the Lords vineyard the progenie of the Pharisees a generation of vipers whose propertie is to gnaw out the sides of their damme when they are brought forth euen so haue these vipers sought the destruction of their countrey They are the serpent by the way that byteth the horse heeles causeth the rider to fall backward that is subtilly do vndermine and hinder the prosperous successe of religion Of such prophecied Ezechiel They do eate the good pasture and tread downe the rest with their feete they haue drunke of the deepe waters troubled the residue with their feet They are not cōtent themselues to eate the fat drinke the sweet of the land but some of them haue laboured practised to disturbe our peace and to trouble the quiet state of the land But let not vs good brethren be offended at these things First let vs not be astonished as though some strange thing had befallen vs for S. Paul hath said That heresies must be among vs that they which are approued may be
aduersaries the Papistes that holding all those bookes to be Scripture which we do acknowledge doe adde vnto them other bookes which are not canonicall so that they offend not as other heretikes in denying any part of the Scripture but which is as bad in adding vnto it for both these are accursed Reuel 22.18 First of all breifly before we proceed let vs see who they were that offend in the first kind Some heretikes generally reiected the whole Scripture some certaine partes thereof The Sadducees receiued no Scripture beside the fiue bookes of Moses the Maniches condemned the whole old testament and so did wicked Marcion The bookes of Moses the Ptolemaites refused the booke of the Psalmes the Nicolaitanes and the Anabaptistes in our dayes there wanted not which condemned the booke of the Preacher and the Canticles as wanton and lasciuious bookes and the Anabaptists are not here behind with their partes The holy and excellent booke of Iob hath also found enimies and some of the Rabbins which do thinke that the storie is but fained which heresie is confuted Ezech 14.14 for there Noah Iob Daniel are named together so that it is manifest that such a man there was The new testament the Maniches most impiously affirmed to be full of lies Cerdon the heretike condemned all but Lukes Gospel The Valentinians could away with none but Iohns Gospell The Alogians of all other hated Iohns writings The Ebionites onely admitted Matthewes Gospell The Acts of the Apostles the Seuerian heretikes contemned The Marcionites the Epistles to Timothie to Titus to the Hebrues The Ebionites could not away with any of S. Paules workes ex Whitakero cont 1. de Script cap. 3. Vnto these adde the Zwencfeldians and Libertines that refuse to be iudged by the Scripture calling it a dead letter and flie vnto the inward and secret reuelations of the spirite And by your leaue the Papists are not far from this heresie some of them although the Iesuite crie neuer so much with open mouth that wee belye them De verbo Dei lib. 1. cap. 1. Take but a litle paines to peruse that worthy learned mans and reuerent fathers defence of the Apologie p. 521. there you shall find how that Lodouicus a Canon Lateran in Rome said in the Councell of Trent that the Scripture is but mortuum atramentū dead inke The Bishop of Poitiers sayd that it was but res mammis muta a dead and dumbe thing Albertus Pigghius that the Scriptures were but muti Iudices dumbe Iudges Eckius calleth it Euangelium nigrum theologiam atramentariam the blacke Gospell and inkie diuinitie and it is nasus cereus a nose of wax saith he And now in cometh Hosius with his part that it is but lost labor which is bestowed in the Scripture for the Scripture is a creature and a certaine bare letter But the Iesuit saith that we abuse the name of that man for those are not his owne words but he reporteth them of Zuinckfeldius Be it so for this time though M. Iewell bestowe some paines to proue them to be according to his owne meaning Though these be not Hosius owne wordes yet these are not much better yea far worse who speaking of Dauids writing of the Psalmes sayth thus Quid ni scriberet scribimus indocti doctique poemata passim why might not he write sayth he being a temporall Prince as Horace saith we write ballades euery body both learned and vnlearned p. 522. I pray you now how much do these Papists differ from the Libertines and Zuinkfeldians vnlesse it be in this that the Libertins cleaue to secret reuelations the Papistes are pinned vpon the Popes sleeue affirming that it is no Scripture nor Gospel without the determination of the Church Nay one of them saith determinatio Ecclesiae appellatur Euāgelium the determination of the Church is called the Gospell Iohannes Maria will you yet heare of greater impietie Anno Domini .1240 or thereabout there was a booke set forth by the Friers called Euangelium aeternum full of their owne fables and abominable errors they taught that Christes Gospell was not to be compared vnto it and that the Gospel of Christ should be preached but fifty years This booke with much a do was condemned by the Pope but after long disputation and it was burnt secretely lest the fryers should haue bene discredited and withall the booke of Guilielmus de S. amore which he had written against the Friers and disputed against their Gospell was commanded to be burned with the other Besides these heresies their opinion also is to be reiected that thynke that the holy writers might in some things be deceiued as mistaking one thing for another or fayling in their memorie To this opinion Erasmus enclined whom Bellarmine taketh paine to confute lib. 1. cap. 6. He might as well haue turned his argument vpon Melchior Canus their owne champion who thinketh that Stephen Act. 7. in telling so long a storie might forget him selfe in some things Cau. lib. 2. cap. 18. ex Whitakero but now to the question The Papists Assertion THere are certaine bookes annexed to the old Testament which the Papists error 1 them selues do not acknowledge for canonicall as the Prayer of Manasses the two bookes of Esdras commonly called the third and fourth of Esdras also other which are not vsually in our English Bibles as an appendix to the booke of Iob the 151. Psalme a booke called the Pastor All these by our aduersaries are reiected The question betweene vs is concerning these books first certaine peeces ioyned to canonicall bookes as seuen Chapters of Esther certaine stories annexed to Daniel as of Bel the Dragon of Susanna the Song of the three children also the Epistle of Baruch ioyned to Ieremy Thē folow certaine whole books as Tobie Iudith the Wisedome of Salomon Ecclesiasticus two bookes of the Machabees these six bookes with the other three appendices or peeces of books the Papists hold to be canonicall and of as firme authority as any part of the Scripture Arguments they haue none beside cartaine testimonies of some fathers and Councels which we purpose not to deale withall leauing them to our learned country men who haue taken in hand to discusse these controuersies to the full The Protestants confession WE are agreed concerning the new testamēt that all the books therof as they stand are to be receiued of all for Scripture for as for those forged Gospels of Thomas S. Andrew of Nicodemus and the like though the Church were troubled with them in times past yet their memory being now worne out there is no question of thē Concerning the bookes on both sides acknowledged if some one man seeme to doubt of some one part as Luther doth of the Epistle of Iames and Iude it ought no more to preiudice vs then Catetanus opinion doth hurt them who called more bookes in question then Luther did as the Epistle of Iames of Iude the second of Peter the second and
the time of Esdras till Christ and in our Sauiours time the Scriptures were not in the vulgare toung but onely in the Hebrue which the Iewes vnderstood not after the captiuitie Ergo it is not now necessary to haue them in the vulgare toūg That the people vnderstood not Hebrue the Iesuite proueth out of the 8. of Nehemiah where it is said that Esdras did expoūd the law to the people because they vnderstood it not We answere that the text saith cleane contrary that he read the law before the people that vnderstood it v. 3. and they might geue the sense though the people vnderstood the language Concerning the places obiected out of the Gospell to proue the Iewes spake another language thē Hebrue as it appeareth by those speaches Marc. 5. Talitha cumi Math. 27. Golgotha which sauour not of the Hebrue toung we answere that although they spake not pure Hebrue but many straunge wordes were vsed yet they vnderstood the Hebrue for why els doth Christ bid the people to search the Scriptures And they were not the Iewes but the Romane souldiers that vnderstood not the voyce of Christ vpon the Crosse saying he called for Elias 2 The Apostles saith the Iesuite wrote their Epistles onely in Hebrue or Greeke and not in the vulgare tounges of the natiōs to whom they preached Ergo it is not necessary that the scriptures should be in the vulgare toung We answere First it had bene an infinite labour for the Apostles to haue left their writings in euery language neither was it necessary seeing out of the original they might be trāslated into euery language Secōdly they preached the same things vnto the Gētiles in their own toūgs which they afterward left in writing Thirdly the Greeke toūg wherein they wrote was vniuersally knowen and few countryes were ignorant of it especially in the East parts 3 There is no cause say they why the Scriptures should be translated if it be for the vnderstanding of the people they vnderstād them not being translated neither We aunswere many things they may easely vnderstand and for the harder places they are nearer the vnderstanding of them being translated then before for then they haue two great lets the toung vnknowen and the obscure and hid sense now they need not to labour for the toung but onely for the sense 4 The Scriptures are occasion of offence and heresie being not right vnderstood Ergo. First because many surfet of meats and drinkes it is no reason that sober men should be forbidden the vse of them no more for heretikes wicked mens sakes ought the people of God to be barred from Scripture Secondly more haue perished by ignorance in Scripture then by misunderstanding it and the Scripture was ordained of God to meete with offences and to confute heresies 2. Tim. 3.15 Wherefore these men make them selues wiser then God that thinke the Scripture is an occasion of those diseases for the which it is apppointed a remedie The Protestantes WE do beleeue and hold that it is requisite expedient and necessarie for the Scriptures to be vttered and set forth in the vulgare and commō speach and that none vpon any occasion ought to be prohibited the reading thereof for knowledge and instructions sake and that Christian Magistrates ought to prouide that the people may haue the Scriptures in their mother knowē toung Wherefore great wrong was offered to the people of England that diuerse 100. yeares till king Henrie the eight could not be suffred to haue the Scriptures in English And how I pray you did the Papistes storme when as Tindals translatiō came forth some affirming that it was impossible to haue the Scriptures trāslated into English some that it would make the people heretikes others that it would cause thē to rebell Fox pag. 117. col 1. What fowle and shamefull slaunders were these For the vulgare translations of Scripture we reason thus 1 It is Gods commandement that the Scriptures should be read before the people that they may learne to feare God Deut. 31. vers 11.12 The people are commanded to write the law vpon their gates and in their houses to conferre and talke with their children and teach them the law Deut. 6.6.7.8 And our Sauiour biddeth the people search the Scripture Iohn 5. v. 39. Ergo what God hath commaunded no man ought to prohibite or forbid the people therfore must not be kept from reading of Scripture 2 Without Scripture there is no faith faith is necessarie for all people Ergo the knowledge of the Scripture that faith cōmeth by the scriptures read Iohn 20.31 these things are written that ye might beleeue Iesus Christ to be the sonne of God Againe the weapons of Christiā men are not denied to any whereby they should fight against their spirituall enemies but the word of God is a speciall part of our harnesse and a principall weapon euen the sword of the spirite Ergo. 3 The Gospell may be preached in the vulgare toung as our blessed Sauiour and the holy Apostles taught the people Ergo the word of God may be read and writtē in the vulgare toung The proposition our aduersaries graunt that Sermōs may be made in the vulgare toung but it foloweth not say they that therefore Scripture should be in the mother toung Rhem. 1. Cor. 14.8 But I pray you how can the preacher alledge Scripture in his Sermō vnlesse it be recited in the vulgare toung or how should the people know they preach the word vnlesse they may compare their doctrine with Scripture as the Berrheans did Act. 17. 4 We haue the practise of the Church of God in times past for our warrant for in Chrisostomes time the people had vulgare translations whereupon he exhorteth them to get them Bibles or at the least the new Testament the Actes of the Apostles the Gospels Homil. 9. Epist. ad Coloss. We heard before that the Armenians Sclauonians Gothes had the Scripture in their own language so many hundred yeares ago in England king Alured translated the Psalter a copie whereof was found in Crowland Abbey called S. Guthlakes Psalter as M. Lābert witnesseth and Bede our learned country man translated S. Iohns Gospell Fox pag. 1115. col 2. The Rhemistes also confesse that more then 300. yeare ago the Italians had the Bible translated and the French men aboue 200. yeares ago Praefatan Testam 4. sect Why should not the people of God haue the same libertie now freely to read the Scriptures as they haue had in times past 5 Let vs heare Augustines opinion Lectiones diuinas saith he in Ecclesia sicut consuestis audite in domib vestris relegite I would haue you both to attend vnto the publike readings in the Church and in your house to read ouer againe the holy lessons but how could the people read them at home if they were not in their vulgare toung AN APPENDIX OR PART OF THIS question concerning publike prayers and diuine seruice in the
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 Prophets and Apostles to write S. Paule saith that what soeuer is writtē is written for our learning that through patience and cōsolation of the scriptures we might haue hope Rom. 15.4 The Lord saw in wisedome that his people could not be without the Scriptures which are necessarie for their learning for their comfort and to strengthen their hope how then dare our aduersaries say that the scriptures are not necessarie seeing these things wrought in vs by the scriptures knowledge consolation hope are most necessarie 4 Let Augustine now put in his verdict Illud credo quod etiā hinc diuinorū eloquiorum clarissima authoritas esset si homo illud sine dispendio salutis ignorare non posset de peccator merit remiss lib. 2.36 I thinke saith he that euen concerning this matter speaking of the originall or beginning of the soule the Scriptures would not haue bene silent if we might not safelie be ignoraunt of this matter without daunger of saluation Ergo whatsoeuer is necessarie to saluatiō is onely to be found in scripture for other matters there not expressed there in no daunger in not knowing them therfore the Scriptures by this Fathers iudgement are most necessary THE SECOND PART OF THE SEVENTH question of the sufficiencie of Scripture The Papistes THey do straungely affirme that the Scriptures conteine not all things necessarie error 12 to be knowen cōcerning faith and manners and that they are not sufficient without traditions Bellarm. cap. 3.4 Lindanus a Papist saith that the scriptures conteine not all things necessarie to saluation Andradius that their approued traditions are of equall authoritie with the Scripture Ex Tilman de verbo error 2. 1 First the Iesuite thus reasoneth against the sufficiencie of Scripture There are diuerse bookes of canonicall Scripture lost and perished Ergo that part of canonical scripture which remaineth is not sufficiēt that much is lost he thus proueth 1. Chron. cap. vlt. mention is made of the bookes of Nathan Gad. 2. Chron. 9. of the bookes of Ahiiah Ieedo in the new Testamēt Col. 4. of the Epistle of S. Paule to the Laodiceans all those bookes are lost We aunswere First we denie not but that some bookes are now wanting which were part of canonicall scripture yet that which remaineth is sufficiēt as some of Solomōs bookes are perished which he wrote of herbes plāts and many of his Prouerbes the Lord saw that they were not so greatly necessarie for vs to saluation Secondly there is not so much wanting as the Iesuite would beare vs in hād for the books of the Prophets which he nameth are the same with the bookes of the Chronicles of the Kings which no doubt were writtē by those Prophetes And as for the Epistle of S. Paule to the Laodiceās there was neuer any such the text is written from the Laodiceans it was the Epistle rather of the Laodiceans to S. Paule vnto the which he partly maketh aunswere in the Epistle to the Colossians and therefore he would haue it read also in their Church 2 If the Apostles had any such meaning to contriue in the scriptures the summe of faith and all necessarie knowledge it is very like Christ would haue geuen them some expresse commaundement so to do but we read not of any such strict commaundement Ergo they had no such purpose Bellarmine We aunswere First they them selues dare not denie but that the Apostles wrote by the instinct of the spirite what is that els but the commaundement of God Actes 16.6 Paule was forbidden of the holy Ghost to preach the word in Asia and ver 10. when he had seene a vision of a man of Macedonia appearing vnto him the Apostle concludeth that they were called of God wherefore what they did by the secret mouing of the spirite was done at the cōmaundement of God Secondly Apocal. 11.1.14.13 Iohn is biddē to write that which he saw no doubt the other Apostles had the like cōmaundement 3 There are many points which we ought in no wise to be ignoraunt of which the scriptures speake either obscurelie of or not at all First these things are obscurely and doubtfully set downe in Scripture the equalitie of the persons in Trinitie the proceeding of the holy Ghost from the Father and the Sonne the doctrine of originall sinne We aunswere First if these things be found at all in the Scriptures it is sufficient concerning the question we haue in hand Secondly the Scripture doth manifestly declare the truth in all those points the equalitie of the persons is directly proued 1. Iohn 5.7 the procession of the spirite Iohn 15.26 the spirit is there said to be sent frō the Father the Sonne And Ioh. 14.26 Original sinne is described plainly by the Apostle Rom. 5.12 though the name be not found in Scripture Secondly there are diuerse things necessarie to be knowen not at all declared in Scripture First as that Marie continued a perpetuall Virgine We answere the Scripture saith euery where she was a Virgine neither maketh mention of any children she had and therefore out of the Scripture we gather that she continued Secondly Basile saith that it is sufficient to know she was a Virgine before the birth of Christ. Secondly to know that the Pasch or Easter must be kept vpon the Lordes day is necessarie Aunswere there is no such necessiitie in it to saluation neither needed the Church so much to haue contended about it in times past these are the mightie weapons which our aduersaries vse The Protestantes WE do not affirme as our aduersaries charge vs that all things necessarie to saluation are expressely conteined in scripture that is in so many words but this we hold that all things which are necessarily to be knowen of vs are either expresly declared in Scripture or necessarily concluded out of Scripture and so conteined in them We also graunt that it was not Gospell onely which was written but all that Christ and his Apostles taught by liuely voyce the whole summe whereof and substaunce is conteined in the written word and so we conclude that nothing necessarie to saluation either concerning faith or manners is els where to be found but in the holy Scriptures 1 S. Paule saith if we or an Aungell preach vnto you otherwise then that which we haue preached let him be accursed Ergo the Scripture conteineth all things necessarie First the Iesuite aunswereth that S. Paule speaketh not onely of his writings but also of his preachings which were not written We aunswere that the summe of all S. Paules preachings is conteined in his Epistles and other holy writings for S. Paule confirmed his doctrine out of the scriptures as Act. 17.10 the Berrheans examined his doctrine by the scriptures and found it to be consonant and to agree in all things Secondly he condēneth those which preach any thing not besides or otherwise but contrarie and therefore not any other doctrine besides Scripture is forbidden but that
which is contrarie We aunswere whatsoeuer is imposed as necessarie to saluation beside the Scripture praeter Scripturas is also contra Scripturas contrarie to Scripture as are all Popish traditions which they lay a necessitie vpon both beside and contrarie to Scripture Neither did those false Apostles against whom S. Paule writeth so much bring in another or cōtrary Gospell as the Apostle saith ver 7. as they did labour to corrupt and peruert that Gospel which S. Paul taught Therfore all traditiōs whether praeter or cōtra beside or contrarie to Scripture are notablie by this place ouerthrowen 2 Iohn 20.31 these things are written that ye might beleeue that Iesus Christ is the sonne of God that in beleeuing ye might haue life through his name Ergo the Scriptures conteine all things necessarie to saluation for they suffise to worke in vs faith and faith bringeth vs to eternall life First Bellarmine aunswereth that Iohn speaketh onely of that which he had written Aunswere If this one Apostles writings were able to worke faith the whole body of Scripture much more but he rather speaketh of all other holy writings of the Apostles for he was the suruiuer of them all acknowledged their writings and approued them Secōdly saith he the Apostle saith not that those writings onely suffise but they are profitable and referred to this end to worke faith Aunswere The Scripture is not one of the meanes but the sole whole and onely meanes for if they perfectly worke faith what neede any other helpes but the first is true for they doe beget in vs a perfect faith which shall bring vs to eternall life Ergo they are the onely meanes of faith 3 The whole Scripture saith S. Paule is profitable to teach to improue to correct and instruct in righteousnesse 2. Tim. 3.16 Ergo it conteineth all things necessarie for what els is requisite besides these foure to teach the right faith improue error to instruct in righteousnes and vertue to correct vice First they aunswere the Apostle meaneth as well euery booke of Scripture as the whole euery part therfore hath this perfection as well as the whole But you will not say that euery booke conteineth all things necessarie to saluation therefore this perfection is not so to be taken We aunswere First S. Paule vnderstandeth the body of Scripture as ver 15. thou hast knowen the Scriptures he speaketh of them all Secondly if euery part had these vtilities you might as well conclude that euery word and sillable hath them for they are parts of Scripture Thirdly it appeareth by these foure great vtilities here set downe that the Apostle meaneth not any part or partes of Scripture but the whole for euery part of Scripture is not profitable for all these endes but the whole Secōdly they say it foloweth not the Scripture is profitable therfore sufficient they also graunt it is profitable Aunswere but we conclude out of S. Paule that the Scripture is not onely profitable but sufficient as it foloweth v. 17. that the man of God may be absolute perfectly instructed to euery good worke If then the scriptures are able perfectly to instruct vs then are they sufficient then neede we no other helpes 4 Lastly Augustine thus writeth in Psal. 66. Ne putetis saith he ex alijs Scripturis petendum quod forte hic deest Thinke not saith he that it is to be found in any other writings if it be not in Scripture And in another place In Euangelio quaeramus nam si ibi non inuenimus vbi inueniemus Let vs saith he seeke to be resolued in the Gospell if we finde not there where shall we find it Ergo by the iudgemēt of Augustine there is no truth necessary to be knowen which is not to be found in the Scripture THE THIRD PART OF THE SEVENTH question whether there be any traditions beside Scripture concerning faith and manners The Papistes error 13 THey vnderstand by this word tradition doctrine preceptes and ceremonies with other vsages of the Church which are not written in the scriptures They do not say that all their traditiōs are necessary but they make diuerse kindes of them some are vniuersall obserued in the whole Church some particular some are free some necessarie some are Apostolicall inuented by the Apostles some Ecclesiasticall by the Church so thus they conclude all traditions decreed in Councels and iudged Apostolicall whatsoeuer the Church of Rome receiueth as Apostolicall are not to be doubted but to be Apostolicall indeed Secondly all Apostolicall traditions are of equall authoritie with the writings of the Apostles Bellarm. lib. 4. cap. 2. 9. and they are that part of the word of God which is vnwritten as well as the scriptures are that part which is written Let vs see what arguments they bring for these traditions 1 They geue an instance of certaine traditiōs as the Baptisme of infants and the not rebaptising of those which were before Baptised by heretikes We aunswere these two customes of the Church are grounded vpon scripture for as childrē were in the time of the law Circūcised so are they now vnder the Gospell Baptised and that promise Gene. 17. I will be thy God and the God of thy seede as it belonged to them and their children so doth it appertaine to vs and our children Concerning the other point that they whom heretikes haue once Baptised ought not to be Baptised againe S. Augustine doth proue it out of the scripture Ephe. 4. there is one Faith one Baptisme Ergo not to be repeated But now they come in with other traditions as the Lenton fast which they vse most fondly and superstitiously the eight Ecclesiasticall orders Bishops Prists Deacōs Subdeacons Acolythistes Readers Exorcistes Doore-keepers the worshipping of Images with many other these they would face vs out to be Apostolical traditions and to haue bene vniuersally obserued which are but their vayne brags and Thrasonicall crakes they shall neuer proue them vniuersall much lesse Apostolicall And because they finde no scripture to establish these their superstitious fantasies by they flye vnto tradition which is their onely hauen where they hope to finde succour but all in vayne Bellarm. lib. 4. cap. 9. Consul Whitacher quaest 6. cap. 4. 2 They proceede and alledge scripture for their traditions as that place Iohn 16.12 I haue many things to say but you can not beare them now Ergo say they there are many traditions not written We aunswere First it foloweth not because Christ declared not all things at that time that therefore he kept them from his Apostles all together Nay whatsoeuer afterwardes the Apostles learned of the spirite of God they had heard before of Christ for it was the office of the spirite but to put them in remembrance of Christes sayings Iohn 14.26 which they had heard before but vnderstood them not and so forgat them Wherefore these things which Christ forbeareth to speake are the same things which are cōteined in
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
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
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
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
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
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
bee much desired and conueniently expected that is such a Councell where euery man franke free may vtter his minde without feare an holy Councel where euery mā may goe about to set vp godlines not to oppresse the trueth Such a Councell King Henrie the eight of worthie memorie in his protestation for the Church of England for not comming to the Councell of the Pope truely affirmeth that he desired and craued nothing so oft of God but because there is no hope of any such Councel seeing the Pope would be the chiefe doer in it and it is too vnreasonable that the same man should be both a partie and a iudge we doubt not but that it is lawfull by the word of God for euery Prince Duke Lord within his owne seignorie without any further delay or expectation by the aduice and Counsaile of the learned and godlie of the land according to Gods Lawe to reforme their Church First because all delay in matters of the Church are dangerous and inconueniences are at the first hand to be met withall as we see Act. 6. and Act. 15. immediatlie when any question did arise the Apostles assembled together In the Councel of Basile where it was decreed that the Pope was subiect to the Councels Panormitane a stiffe champion on the Popes side would haue the decree stayed till the returne of the Princes Embassadors But Arelatensis that worthy Cardinall stepped vp and shewed what danger there might be in a small delay by the example of Hannibal who deferring his going but one day to Rome was driuen cleane out of Italy hauing been very like to haue taken the citie if he had vsed the opportunitie But without all controuersie matters of faith ought not to be delayed which could not be auoyded if a generall Councel should alwaies be waited for Secondly a Prince hath the like authoritie in his dominion as the housholder hath in his house But euery man ought to reforme his house without any further delay aduisement or consultation as Iosua sayth I and my house will serue the Lord 24. vers 15. Wherefore the Prince may and ought to performe the like in his countrie Lastly we finde by experience that the Lord hath blessed such reformations which haue been made by Princes in their owne territories as that in Zuricke anno 1523. at Berne 1528. and the most happie reformation of our Church of England begun by King Henrie the 8. encreased by that most vertuous Prince King Edward the 6. and prosperouslie continued and established by our gracious Soueraigne Queene Elizabeth I will adde the testimonie of Augustine who answering to the Pelagians which obiected that they were condemned by certaine single Bishops in their owne Diocesse without a Synode he sayth thus Ac si congregatione synodi opus erat vt aperta pernicies damnaretur quasi nulla haeresis aliquando nisi synodi congregatione damnata sit c. cont 2. Epistol Pelag. lib. 4. cap. 12. As though saith he a Synode or Councel were alwayes necessarie to condemne a knowne heresie Nay wee finde that more heresies without comparison haue been in the same places condemned where they first sprang without any such necessitie more so then otherwise THE SECOND QVESTION BY WHOSE AVthoritie Councels ought to be called The Papists THey doe generally hold that generall Councels ought onely to be called and appoynted by the Popes authoritie or his assignment their goodly reasons error 30 are these 1 Councels ought to bee congregate in the name of Christ that is by him that hath authoritie from Christ so to congregate them see here is a goodly exposition to assemble in the name of Christ is to assemble by the authoritie of the Pope so belike where Christ saith wheresoeuer two or three are gathered together in my name c. Christ will not bee present with them vnlesse we send vp to Rome for license that two or three may come together 2 Generall Councels should be appoynted by them that haue generall authoritie to commaund men to come to the Councell but this authoritie ouer the whole Church neuer any Emperour had in such ample manner as the Pope hath Ergo. Answere first it is a great vntruth that the Popes spirituall iurisdiction which he falsely challengeth was at any time greater then the Emperours dominion for Constantine ruled ouer both the West and East Churches but the Churches of Greece were neuer nor are not to this day subiect to the sea of Rome For Pope Eugenius would haue dissolued the Councell of Basile vnder this pretence because the Greekes which should come vnto the Councell for the vniting of their Church would not passe the Alpes but this vniting neuer went forward Anno. 1431. Agayne if the commaundement of one Emperour or Potentate bee not large enough to appoynt a generall Councell as in these dayes it is not it may bee done by the consent and agreement of Princes The Protestants WE hold it as a fond and ridiculous assertion that generall Councels should be ruled at the Popes becke but that this authoritie is due and hath been of olde vnto Christian Princes and Magistrates and the Pope in so doing doth but vsurpe vpon their right 1 That the Pope hath not absolute authoritie to call remoue dissolue or establish Councels it is proued out of scripture for Act. 6.2 the twelue Apostles and not Peter onely whose successor the Pope doth falsely chalenge to be called the multitude together about the election of Deacons 2 The Councels in times past were sommoned by the Emperours which our aduersaries themselues cannot denie as the Nicene first by Constantine the great Constantinopolitane 1. by Theodosius the elder Ephesin 1. by Theodosius the younger Chalcedonens by Martianus But say our aduersaries these Councels were not appoynted without the consent of the Bishops of Rome I meruaile they are not ashamed so to say for when Theodosius called the Councell of Chalcedon Leo then Bishop of Rome neither liked the time for hee would haue had it deferred nor the place being desirous to haue it in Italy yet he was content to obey the Emperours commaundement and sent his Agents to the Councel there to appeare for him Epist. 41.47.48 ad Martianum This was alleadged by Tonstal and Stokeslie two archpapists in their Epistle to Cardinall Poole 3 It is a good reason which was alleadged in the Councell of Basile that if Popes onely should call Councels there should be no meanes left to withstand a wicked and vicious Pope Who would thinke say they that the Bishop of Rome would congregate a Councel for his owne correction or deposition 4 The Pope hath no more authoritie nor by their leaue nothing like as Peter had but he challenged not this dignitie amongst the Apostles to summon Councels We reade of foure onely Councels of the Apostles say the fathers of Basile for this also is their argument the first was for the choosing of Matthias Act. 1. congregate at the
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
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
and therefore hee loued much To the third wee answere that by the Iesuites owne confession Iames who was as they say Bishoppe of Ierusalem had the primacie there how then can they now giue it to Peter The Protestants THat Peter had no such iurisdiction ouer the Apostles as to bee called the head and Prince of them but that to them all indifferentlie were the keyes committed and did all faithfullie execute their Apostleship without any subiection of each to other but ioyned the right hands of fellowship together we thus confirme it out of the holy Scripture and necessarie arguments deriued out of the same 1 Ephes. 2.20 Apocalips 21.14 The Church is said to bee built vpon the foundation of the Prophets and Apostles Ergo no primacie of power amongst the Apostles they all founded the Church Bellarmine confesseth that in respect of their doctrine there was no difference betweene Peter and the rest for they all were first planters of Churches they all preached the Gospell by reuelation But in respect of gouernement they were not equall they had chiefe authoritie committed to them as Apostles and Embassadors of Christ But Peter as ordinarie pastor Wee answere First by his owne confession the Apostles had chiefe authoritie as Apostles but there was no higher authoritie or power then of the Apostleship but as they were Apostles they were equall saith the Iesuite Ergo there could be no superioritie for the calling of the Apostles was the highest in the Church 2 To preach the Gospell and to haue iurisdiction of gouernement do both belong to the power of the keyes but the keyes were equallie committed to all Ergo they had all equall power both to preach and to gouerne That they all had the power of the keyes equallie graunted vnto them wee haue proued before out of Matth. 18.18 2 Bellarmine himselfe confesseth that Iames was Bishop and ordinarie pastor at Ierusalem and saith with Anselme and Thomas Aquinas that therefore he is named first by Saint Paule Gal. 2. Bellarm. cap. 19. Therefore at Ierusalem Peter was to giue primacie to the ordinarie pastor there If they answere that Rome was then the chiefe citie and therefore Peter being Bishop of Rome was to haue the preeminence To this we replie that Ierusalem was rather to be preferred in respect of place which was chosen by the Lord himselfe to be the chiefe citie of his Church But Rome through the tyrannie and vsurpation of the Romans ouer other countries was aduanced to that dignitie not by the election of God But Bellarmine answereth that Peter was Bishop of the whole Church and so of Ierusalem too We answere he now saith lesse for Peter then if hee called him as he was the Apostle of the whole world for it was more to be an Apostle thā a Bishop Diuers were called in the Apostles times episcopi ouerseers or Bishops that were not Apostles as the pastors of Ephesus Act. 20.28 Wherefore now hee hath saide iust nothing in seeking to aduance Peter hee hath disgraced him in pulling him downe from his high Apostleship to the chaire of a Bishop 3 Peter had no superioritie ouer Paul for they ioyned right handes of fellowship and this allotment was made betweene them that Paule should bee the chiefe of the Gentiles and Peter of the circumcision Galath 2.9 Ergo. Bellarmine answereth First they were ioyned as fellow-laborers in the preaching of the Gospell but Peter might for all this bee greater in the office and power of gouerning Wee answere yea but the text saith that Paule onelie was not appointed to preach to the Gentiles but hee had the chiefe Apostleship Now to the Apostleship belongeth not onely the function of preaching but the whole vse of the keyes and power of iurisdiction Ergo in all respects Saint Paule ouer the Gentiles had the chiefe Apostleship But let any man say that this was a humane compact amongst themselues and Paul had his lotte at Peters assignement the text sheweth that the Lorde himselfe had made this distribution For when they sawe saith Saint Paul that the Gospell ouer the vncircumcision was committed to mee verse 7. So then the Apostles did but confirme by their consent that distribution which they sawe the Lord himselfe had appoynted Further saith the Iesuite the diuision was not so made but that it was lawfull for Peter also to preache to the Gentiles Wee answeare wee graunt it and for Paule to preache to the Iewes yet that distinction remayned still that Peter was chiefe of the circumcision Paule of the vncircumcision Againe saith hee but Peter had the more excellent lotte for Christ himselfe first preached to the Iewes Wee answere wee denie not but that hee had the first lotte in order for to the Iewes was the Gospell first offered but Paul had the larger and more glorious lotte the Church of the Iewes now decaying and the Gentiles beginning to be planted in their roome But howsoeuer it was it cannot bee denied but that Paule was chiefe towards the Gentiles And therefore the Church of Rome might with better right haue deriued their authoritie from S. Paul then from Peter Both of them they cannot make patrons of their See seeing by their owne rules the Pope cannot be successor to them both Further out of the same place Galath 2.11 an other thing commeth to bee obserued that Peter was rebuked of Paule and in such sort that it appeareth there was no great inequality between them for he doth it to his face openlie before all men and at Antioch in Peters owne Bishopricke as they say can it be now thought that Paul was any thing inferior to Peter Bellarmine and the Iesuits answere that the Pope may bee rebuked of an inferior and ought to take it patiently if it be done in zeale and loue Aunswere First wee doe not simplie thus conclude because Paul reprehended Peter therefore he was not his superior but because of the manner as we shewed it was done in such sorte so plainely so openly without any submission or crauing of pardon that there can appeare no inequalitie at all betweene them Secondly although they seeme heere to graunt that the Pope may be rebuked yet is it otherwise in their Canon lawe which saith that though the Pope doe leade innumerable soules to hell no mortall man may presume to reprooue his faultes part 1. distin 4. cap. Si Papa Fulk Annot. in Gala. 2. sect 8. 4 Lastlie what reason was there why Christ should giue the supremacie to Peter ouer the rest Christ was no acceptor of persons if hee had bene Iohn should haue bene preferred whom he loued most If deserts be weighed I think Peter deserued no more then the rest of his fellowes Nay I thinke the wisedome of the Spirit foreseeing the questions that should afterward arise in the Church about Peter hath so disposed that this Apostles infirmities both in number more and weight greater then any of the rest should be euidentlie set forth in
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
wrote for him to the Councel to be receiued agayne No maruayle then if licentious fellowes hoping to finde more fauour at Rome did appeale thither As also the ambition of the Bishops of Rome did somewhat helpe forward this matter who were as ready to receiue such appeales as others were to make them 2. Bishop Tunstal doth answere very fully to this poynt that although appeales were made to Rome yet was it not for any iurisdiction that the See had but this was the cause partly for that there were many deuisions and parts taking in the Oriental Churches as also because many were infected with heresies from the which the West Occidētal Churches were more free they were content to referre the cause many times to the Bishop of Rome as being a more indifferent iudge and not like to be partial being no partie in the cause Neither was their 〈◊〉 to the Bishop of Rome singularly but to the whole congregation of the Bishops of Italie and France or of the whole West as it appeareth by the epistles of Basile Tunstal apud Fox 1067. The Protestants That appeales ought not to be made to Rome but that all matters and controuersies may best be ended and determined at home where they doe arise It is thus confirmed 1. This matter was notably handled anno 420. in the sixt Councel of Carthage where Augustine was present with Prosper and Orosius To this Councel Pope Zozimus sent his Legate with certaine requests of the which this was one that it might be lawful for Bishops and priests to appeale from the sentence of their Metropolitanes and also of the Councel to Rome alleadging for him self a decree of the Nicene Councel The Councel of Carthage sent forthwith to the patriarkes of Cōstantinople Antioch Alexandria for a copie of the Coūcel of Nice wherein no such Canon was found that appeales should bee made to Rome but the contrary for in the sixt Canon of that Councel it was founde how all matters and all persons ecclesiasticall both Bishops and others were committed to their Metropolitanes vpon this decree the Councel of Carthage drew out certain reasons why appeales should not be made to Rome First it is not otherwise to be thought but that the grace of God is as ready at hande in one prouince as in another Secondly there is no neede to seeke any outlandish help for the partie grieued may appeale to a prouinciall or generall Councel Thirdly it were not equall nor right to appeale from the Councel to the Bishop of Rome for it is not like that God will inspire his truth vnto the Bishop and denie it to a multitude congregated in his name Fourthly no forraine or outlandish iudgement can be so vpright or iust because the witnesses cannot be present being hindered by infirmitie of sex age sicknes by whom the truth should be discussed Vpon these reasons the Councel concluded that neither any appeales should be made to Rome neither that Legates should be sent from Rome for deciding of matters And this answere they made to Zozimus first to Bonifacius and Celestinus that in short time one succeeded another And for all the B. of Rome his absolution Apiarius was againe called coram and brought to confesse his fault Fox p. 10. col 2. Now out of the Acts of this Councel and their reasons alleadged wee conclude that it is not fit conuenient nor reasonable that appeals should be made to Rome The Iesuite answereth that appeales were forbidden to be made by priests to Rome not by Bishops This is but a vaine shift for the reasons of the Councel are general against all appeales And Apiarius that appealed to Rome was a priest and no Bishop 2. We can bring the decrees of a latter Councell then this of Carthage for in the Councell of Basile it was decreed that no actions or controuersies should be brought from other countries to be pleaded at Rome which were more then foure daies iourney distant from the said court of Rome a few principall matters onely excepted apud Fox p. 697. 3. This also is flatly contrary to the rule of the Apostle that appellations should be made out of the Church a far off Is it so sayth hee that there is not a wise man amongst you no not one that can iudge amongst his brethren 1. Cor. 6.5 Ergo euery Church hath wise men sufficient in it whereby their controuersies may be ended 4. Augustine also thus writeth concerning this matter Miltiades Episcopus Romanus non sibi vsurpauit iudicium de causa Ceciliani sed rogatus imperator iudices misit Episcopos qui cum eo sederent epist. 162. Miltiades Bishop of Rome did not vsurpe or take vpon himselfe to iudge the cause of Cecilian but the Emperour being requested sent other bishops that should sit and determine the cause together with him Out of these words first we note that it had beene vsurpation and presumption for the Bishop of Rome to haue taken vpon him the iudgement of this matter not belonging vnto him vnlesse the Emperor had committed it Secondly that Miltiades did not suffer other Bishops to sitte with him as Bellarmine imagineth but he could not otherwise choyse for they were ioyned in commission by the Emperour to be iudges as well as he Thus we see what small shew or colour of title the Pope hath to heare or receiue appeales from other countries THE THIRD PART WHETHER THE Pope be subiect to the iudgement of anye The Papists error 43 THe Pope neither can nor ought to bee iudged either of the Emperour or anie other Seculare or ecclesiasticall Magistrate no not of any generall Councel Bellarmin cap. 26. Nay hee should doe iniurie vnto GOD to submit himselfe to the iudgement of any Iacobat ex Tilhemann de pontif rom err 34. Beside certayne blinde canons and constitutions and a fewe examples grounded vpon the insolent practises of Popes they haue no other arguments either out of scripture or drawen from reason to confirme this their hideous and monstrous opinion withal Bellarmine reasoneth thus the Prince is not to bee iudged by the commonwealth but is greater then his kingdome the Pope is the prince of the Church Ergo We answere First concerning the Princes high and Soueraigne authority we will not now dispute we make it not infinite the word of God must bee a rule and square both of ciuill and ecclesiasticall iudgement Secondly It is sufficient for vs here to answere that the Iesuite hath sayd nothing for this which he assumeth for a reason is the greatest matter in question between vs and so great an vntruth he hath vttered that he is constrained to leaue scripture and seeke helpe else-where But he shall neuer by any good reason or sufficient authority prooue that the Pope hath any such Princedome in the Church as he would beare vs in hand The Protestants THat the Pope as well as other ecclesiasticall persons ought to be and is by right subiect to the
that he defloured virgins that he lay with Stephana his fathers concubine likewise with Ramera and Anna and her Neece for these beastlie parts and such like he was deposed there was no heresie obiected agaynst him And thinke you not he was worthily vnpoped yet the Papists thinke no for they admit no cause of depriuation but heresie This deuillish Pope through the harlots of Rome for he was well beloued of them recouered his Popedome agayne but at the length the Lord himselfe displaced him for in the tenth yeere of his Popedome being founde without the citie with an other mans wife hee was so wounded of her husbande that within eight dayes after hee dyed Fox pag. 159. Boniface the 7. tooke Pope Iohn the 15. who was made Pope a little before and hee expelled yet recouering the Papacie by force hee tooke him put out his eyes and threwe him in prison where he was famished Likewise was Iohn the 18. serued by Gregorie the 5. his eyes were thrust out first and he afterward slayne I meruaile how our Catholikes can excuse these furious outrages of their ghostly fathers of Rome In the Councel of Brixia Gregorie the 7. was deposed not for heresie but for other abominable vices as maintayning of periurie and murthers for following Diuinations Dreames Sorcerie Necromancie Fox p. 181. Pope Iohn the 23. deposed in the Councel of Constance Eugenius in the Councel at Basile yet neither of them for heresie And yet our aduersaries would still make vs beleeue that Popes cannot be deposed for any crime but heresie 2 We can haue no better argument then from our aduersaries themselues It is a sport to see what diuers opinions they hold and doe runne as it were in a maze not knowing which way to get out Pighius thinketh that the Pope cannot possiblie fall into heresie and therefore for no cause may bee deposed Some other thinke that the Pope for secret and close heresie is actually deposed of GOD and may also bee deposed and iudged of the Church thus holdeth Iohann de turre cremat Caietanus is of opinion that for manifest and open heresie the Pope is both alreadie by right deposed and may also actually be deposed of the Church But Bellarmine confuteth all these There is a fourth opinion most grosse that the Pope neither for secret nor open heresie is either alreadie of right deposed or may be actually depriued of the Church Lastly commeth in the nice and daintie Iesuite with his quirkes and quiddities who sayth that the Pope in case of manifest heresie ceaseth to bee Pope and is euen now deposed and if after the Church proceede agaynst him they iudge not the Pope for now hee is no Pope Which opinion how absurd it is I haue declared before THE FIFT PART CONCERNING THE ORIGInall and beginning of the primacie of Rome The Papists THey doe boldly affirme without any ground that the primacie of that See error 45 hath his beginning from no other but Christ they are the Iesuites owne words Romani pontificis ecclesiasticum principatum authore Christo principium accepisse that the princely dignitie of the Bishop of Rome acknowledgeth no other author or beginner thereof but Christ Bellarm. cap. 7. lib. 2. 1 They would build the primacie of the Romane Church vpon certaine places of scripture as Math. 16. Thou art Peter and vpon this rocke will I build my Church Luk. 22. I haue prayed for thee Peter that thy faith should not faile Iohn 21. Christ sayd to Peter feede my sheepe Ergo Peter and Peters successors haue their primacie from Christ Bellarm. To these places Tunstal and Stokeslie two Popish Bishops yet in this poynt holding the truth did properly make answere in their Epistle sent to Cardinall Poole To the first They affirme out of the ancient expositors that it is ment of the faith which was then first confessed by the mouth of Peter and not of Peters person Further confirming out of S. Paul that neither Peter nor no creature beside could bee the foundation of the Church for no other foundation can any man lay sayth the Apostle besides that which is layd Iesus Christ 1. Cor. 3. To the second they answere that Christ speaketh onely of the fall of Peter which hee knewe in his godlie prescience giuing an inkling vnto him that after his fall hee should bee conuerted and strengthen his brethren for if it were ment also of Peters successors they must first faile in faith and after confirme their brethren To the third The whole flock of Christ was not committed to Peter to feede for he himselfe testifieth the contrarie exhorting all Pastors to feede the flocke of Christ which was giuen them in charge by Christ as it followeth in that place when the chiefe shepheard shall appeare ye shall receiue the incorruptible Crowne of eternall glorie He calleth not himselfe the chiefe shepheard but onely Christ. It is euident therefore say they that your 3. scriptures ment nothing lesse then such a primacie ouer all Fox pag. 1067. 2 There can bee no time assigned since Christ say they when this primacie should begin nor no author named that brought it in Ergo it must needes bee attributed to Christ he must of necessitie bee found the author thereof We answere the time may bee assigned the authors named when and by whom this pretensed and vsurped authoritie was brought in as euen now wee will shewe The Protestants THat the vsurped iurisdiction of Rome tooke not the beginning from Christ nor his Apostles neither was heard of for many yeres after we thus are able to proue it 1 Before the Nicene Councel which first deuided the regiment of the Church into foure Patriarchal seates Rome had small or no preeminence So Aeneas Syluius witnesseth who afterward was Pope of Rome and called Pius the 2. Ante Nicenum concilium sibi quisque viuebat ad Romanam ecclesiam paruus habebatur respectus Epist. 301. Before the Nicene Councel euery Bishop liued to himselfe there was no great respect had to the Church of Rome What more euident testimonie can wee haue then of a Pope himselfe Yet the Iesuite sayth that it is false in part which hee writeth He is somewhat mannerly in making him but halfe a lyer yet I wonder that he will confesse any vntruth at all in his ghostly fathers words Bellarm. cap. 17. lib. 2. Secondly in the Councel of Nice there was no primacie of power giuen to Rome ouer the whole Church but the other Patriarkes of Alexandria Antioch Ierusalem were priuiledged in like manner in their confines as the Bishop of Rome was in his They had all equall authoritie giuen them in their owne prouinces Sic Tonstall Stokesli ad Poolum Thirdly afterward there was a certayne primacie of order graunted vnto the Patriarke of Rome aboue other Patriarkes as to haue the first place to sit first to giue his sentence first One cause hereof was for that Rome was then the Emperiall and
yet by the way the Iesuite is deceiued that thinketh it probable that the Popes particular person cannot fall into heresie here you see Marcellinus fell into Idolatrie Liberius subscribed to the Arrians consented to the condemnation of Athanasius as testifieth Ierome confessed by Nicolaus Cusanus and Alphonsus de castro both papists Iuel pag. 164. defens Apolog. Honorius 1. consented to the heresie of Sergius Bishop of Constantinople who was a Monothelite and held that there were not two wills or operations in Christ and so destroyed the two natures That Honorius was a Monothelite Melchior Canus a papist confesseth hee was condemned for an heretike in the 6.7 and 8. generall synodes Bellarmine answereth that the Councels are corrupted or they might be deceiued in iudgement as in a matter of facte or that Honorius onely misliked the speech to say there were two willes in Christ and not the thing See what poore shiftes heere bee to make Honorius no heretike and yet all will not be Pope Stephen the sixt tooke vp Formosus body and cut off two fingers of his right hande and buried him againe in a lay-mans Sepulchre Then followed Rhomanus the first Theodorus the second Iohannes the ninth and restored Formosus with his decrees iudging him to bee lawfull Bishop After them commeth Sergius the third who tooke vp the body agayne cutte off the head and cast it into Tiber. The Iesuite answereth that Stephanus and Sergius erred onely in a matter of fact A goodly cloke to couer the filthines of their Ghostly fathers withall But by your leaue a little doe you not holde it to bee an article of fayth to beleeue the Pope to bee heade of Christes Church Then was it an article of fayth to hold that Formosus was right Pope for at that time there was no other Ergo Stephanus and Sergius erred in fayth defining the contrary All that you can say is this that it was not yet determined and decreed for an article of fayth so to beleeue see I pray you these mennes fayth is pinned vpon Popes sleeues Why masters the rule of fayth is certaine you cannot make new articles of fayth now but onely declare and explane those that are But doe you not thinke that these iollie Popes that would rake the dead out of their graues for their holines might deserue at GODS hand to haue a priuiledge not to erre in fayth Siluester the second was a Necromancer and a Coniurer and therefore fallen from the fayth Bellarmine sayth hee was a good man and all are fables and lyes that are tolde of him and because hee was cunning in Geometrie that ignorant age straightwayes iudged him to bee giuen to Necromancie Thus wee may take the Iesuites worde if wee will But the storie is reported by authors of better credit then Bellarmine as Iohannes Stella Platina Petrus Premonstratens Nauclerus Antoninus Fox pag. 167. Anastasius was a Nestorian heretike whose heresie was this that there are as two natures so also two persons in Christ Alphons de castro lib. 1. de haeresib cap. 4. Celestinus is reported by Laurentius Valla a Canon of Rome to haue been a Nestorian heretike de donation Constantin Now commeth in Pope Hildebrand or rather Heldebrand for hee was a very brand of hell fire called Gregory the seuenth Of whome Benno writeth thus that hee poysoned sixe Popes his predecessors to make himselfe a way to the popedome that hee was a Coniurer a raiser of Diuels and in his rage hee cast the sacrament into the fier But sayth Harding our countrey man though vnworthily Benno was his enemie and wrote of displeasure and Bellarmine thinketh that some Lutherane was the author of the booke which goeth vnder the name of Benno who was Cardinall in this Hildebrands time But Benno onely doth not thus report of him he was openly twise for the same crimes condēned in Councel first at Wormes thē after deposed in the Coūcel at Brixia in Italy Pope Clement 3. elected to succeed him And the said Gregory died in exile of whom Antonius reporteth that before his death he repented him of his insolencie shewed toward the Emperour Henrie the 4. whom with his wife and young child bare foote and bare legd hee had caused three dayes together in extreame frost and colde to waite at his palace gates at Canusium before he could speake with him Yet this Hildebrand for all these insolent cruell and dishonest partes is commended by our papists Harding Bellarmine and other for a deuout Catholike man who did all things of a zeale to the Church By this you may iudge whome our aduersaries count a Catholike man Pope Iohn the 22. affirmed that the soules lie in a traunce till the day of iudgement and feele neither payne nor ioye Harding and likewise Bellarmine answere that this was an error but no heresie Yet in the Vniuersitie of Paris it was condemned for heresie as Gerson writeth Againe sayth Harding he held it only as a priuate opinion But Massaeus sayth that Pope Iohn preached this heresie and sent out preachers to maintaine it Hee was condemned sayth he with his error by the diuines of Paris in the presence of Philip the French King before he was Pope when he was yet but a priuate Doctor But the contrary is proued by B. Iewel that he was Pope 13. yeares before Philip was king Iuell defens apolog p. 667. Pope Iohn the 23. denied the life to come and the resurrection of the body And this heresie was openly obiected against him in the Councel of Constance Bellarmine and Harding before him answere that he was not the rightful Pope for there were three at that time and therefore might erre But Platina sayth that he was chosen at Bonoma by the consent of all the Cardinals ex Iuel pag. 671. Lastly Pope Eugenius the 4. was condemned and deposed as an heretike in the Councel of Basile Where the Iesuite hath no other answer then by condemning the Councel as Schismatical to acquite the Pope Lib. 3. de pontif cap. 14. By these examples it may appeare to the indifferent reader that it is no rare nor impossible thing for the Popes of Rome to erre yea become playne heretikes And as for that shift of the Iesuite that they are no longer Popes whē they openly begin to teach heresie this is as Alphonsus sayth In re seria verbis velle iocari to dallie with words in a serious and earnest matter And so euery Bishop shal be as well priuiledged as the Pope and cannot fall into heresie for why may we not say that a Bishop when he is knowen to bee an heretike ceaseth to bee Bishop any longer as the Pope is no longer Pope and so as long as he remayneth Bishop cannot possiblie bee an heretike Surely this is but paltrie and beggarly stuffe 4. Augustine is not a whit afrayd to say Episcoporum literas per sermonem sapientiorem cuiuslibet in eare peritioris per aliorum
episcoporum grauiorem authoritatem per concilia licere reprehendi si in eis à veritate deuiatum sit That the decrees of all Bishops whatsoeuer not excluding Popes may be corrected either by the sentence of wiser men in that poynt wherein they erred or by the better aduised sentence of other Bishops or by Councels may be reuersed where they doe erre Ergo it is possible for Popes by his iudgement to erre A PART OR APPENDIX OF THIS QVEstion whether the Church of Rome may erre or not The Papists THey doe not onely affirme that the Pope cannot erre but that the Church error 48 of Rome also caÌ„not be deceiued in matters of faith so long as the Apostolike See remayneth there which they say is like there to remaine to the ende of the world Bellarm. lib. 3. de pontif cap. 4. Hereupon Panormitane doubteth not to say that he would preferre the iudgement of the Cardinals of Rome before the iudgement of the whole world this he sayd standing vp in the Councel of Basile Fox pag. 669. ex Aenea Syluio 1. The Rhemists vpon those words of Saint Paul Rom. 1.5 your fayth is published through the whole world doe thus inferre See say they the great prouidence of God in the preseruation of the Romane common faith In times past the Romane fayth and Catholike all one Ergo that See cannot erre in faith We answere they must proue their Romish faith and popish religion to be the same which was praysed and commended by the Apostle or els they gayne nothing but that shall they neuer doe 2. So long as the Apostolike See remayneth at Rome it shall be preserued from error but that is like there to remaine till the worlds end for it onely remayneth when all other Apostolique Sees are gone and it is very probable that if this See could haue been ouerthrowen it should haue been done by the incursion and inuasion of the Gothes Vandals Turkes the emulation of Princes diuisions and schismes of Popes themselues yet for all this it standeth still and hath so continued almost 1600. yeres and shall so continue still Ergo the Romane Church can not erre Bellarmin lib. 2. cap. 4. Rhemist annot in Thessal 2. sect 7. We answere First it is a great vntruth that all other Apostolike Sees are gone for there is a succession at Antioch Alexandria Constantinople Ephesus euen at this day Secondly it is false that the See of Rome hath continued in that religion it now professeth which indeed is no religion but superstition and heresie these 1600. yeres for first till Gregories time which was 600. yeeres after Christ none of the popes would be called vniuersall Bishops and it was more then 300. yeeres from Gregorie the 1. to Siluester the 2. when sathan is thought fully to be let loose for he by the diuel was aduanced to the papacie All these yeeres therefore you must strike off in your account Thirdly that the See of Rome which is the seate of Antichrist hath continued many yeeres we graunt for it is the iust iudgement of God vpon the world because they loued not the trueth that they should be deluded a long time and deceiued by Antichrist and beleeue lies so did Saint Paul prophesie 2. Thessalonians 2.10 11. And wee grant also that that Antichristian See shall in some sorte remayne till the comming of Christ whom hee shall destroie with the brightnes of his appearing as Saint Paul sayth You haue gayned therefore nothing by this but that Rome is the seate of Antichrist Fulk annotat in 2. Thessalonians 2. sect 7. The Protâ—â—tants IT is euident and plaine and neede not much proofe that the Romane Church as also any particular visible Church maie not onely erre in faith but fall cleane away into heresie and Idolatrie as we see it come to passe in the Church of Rome 1. The Church of Rome hath no better assurance of their continuance then the Church of the Iewes had before Christ no nor yet so great for they were a peculiar and chosen nation But Iudah fell and transgressed and committed Idolatrie in the raigne of Ahaz and therefore the Prophet Esay complayneth and sayth From the sole of the foote to the head there is nothing sound cap. 1. ver 6. Neither are they better then the Church of Ephesus was in Saint Iohns time who was as able I think to keepe that Church from error as the Pope is to keepe Rome yet the Lord threatneth to remoue his candlestick froÌ„ amongst them vnles they did amend Reue. 2.5 Ergo the Church of Rome may erre 2. The Pope may erre as we haue before shewed Ergo the Church of Rome for the Apostolike See as they say is the cause that no error can approch or come neere them Therefore me thinketh the Iesuite committeth a foule absurditie in saying the Church of Rome cannot so much as erre personally and yet they grant that the Pope may erre personally So by this reason the body shuld haue a greater priuiledge then the head the Church of Rome should bee freer from error then the Pope who should preserue it from error this sure is a great absurditie in Popish diuinitie Bellarmin cap. 4. 3. It is confessed by our aduersaries themselues that the Church of Rome may erre as the Councel at Rome vnder Adriane the second erred sayth the Iesuite in determining Honorius to bee an heretick one of his predecessors cap. 11. The Councel of the Italian Bishops at Brixia erred in condemning Gregory the seuenth who was if you will beleeue Harding a vertuous and an holy man Nay Paulus Iouius a popish Bishop confesseth that Adrianus 6. was made Pope mira pudenda Senatorum factiosorum suffragatione through the strange and shamefull suffrages of factious Cardinals because they preferred a stranger before their owne order But our aduersaries haue a trick to shift off all this that hath been saide They erred in a matter of fact not in any poynt of fayth Yet they cannot so closely conuey the matter away for Panormitane euen in such questions also preferreth the iudgement of the Cardinals before the whole world speaking in the defence of Eugenius who was challenged in the Councel of Basile for the dissolution of the Councel which he did saith Panormitane with the aduice of the Cardinals whose iudgement he so much esteemeth in this matter which concerned not faith namely for the dissoluing of the Councel THE SEVENTH QVESTION OF THE spirituall iurisdiction and power of the Bishop of Rome THis question hath two partes the first whether the Bishop of Rome haue a coactiue and constrayning power to make lawes to binde the conscience and to punish the transgressors Secondly whether other Pastors and Bishops haue their iurisdiction immediatly from God or from the Pope Other questions also there are which belong to this matter as whether the Pope be the chiefe iudge in controuersies of fayth which we haue already handled entreating of
the perfection and authority of the scriptures as also whether it be in the Pope to summone dissolue and confirme Councels which hath been sufficiently declared before in the controuersie concerning Councels Concerning other questions as the canonizing of Saints which they say appertaineth to the Pope the election and confirmation of Bishops pardons and indulgences we shall haue fitter occasion to deale in them in their seuerall places and controuersies At this time wee purpose onely to touch these two poynts aforesaide of the Popes Ecclesiasticall iurisdiction THE FIRST PART WHETHER THE POPE may make lawes to binde the conscience and punish the transgressors thereof iudicially The Papists THat the Pope hath such authorie to make lawes for the whole Church error 49 which shall binde vnder paine of damnation as well as the lawes of God it is the general opinion of the papists Fox 981. articul 13. p. 1101. artic cont Lambert 29. But they put in this clause So they bee not vniust lawes nor contrarie to the diuine law Bellarm. cap. 15. And yet they say that the Pope may make lawes hauing not the authority nor warrant of scripture neither is it necessarie for these lawes to be expressed or diduced out of scripture And these lawes are not onely of externall rites and orders of the Church but euen of things necessary to saluation Bellarm. cap 15. in reprehens Caluini Yea he addeth further that in matters not necessary to saluation he can not be disobeyed without deadly sinne and offence of conscience cap. 16. loc 1. Bulla Leonis 10. aduersus Lutherum Fox p. 1283. col 1. 1. The Apostles prescribed a law concerning the abstaining from blood things strangled and offered to Idols concerning the which Christ gaue them no precept But this law did binde the people in conscience for euery where the Apostles gaue straight charge for the keeping of the decrees Bellarm. Answere First the Apostles commaunded no newe thing but the same which they themselues were taught of Christ that they should take heede of offence the Christians therefore were not bound in conscience any further to keepe the decrees concerning such things then for auoyding of scandal and offence Secondly for afterward the offence being taken away the law also ceased and Saint Paul giueth libertie notwithstanding this law to eate things offered to Idols if it might be done without offence Asking no question sayth he for conscience sake 1. Cor. 10.27 Ergo their consciences were not hereby obliged and bound 3. It is necessary to haue some lawes beside the diuine law for the gouernment of the Church for the word of God is too vniuersal neither is sufficient to direct euery particular action therefore other ecclesiasticall lawes must bee added but euery good and necessary law hath a coactiue and constraining power and bindeth the conscience to obedience Ergo the constitutions of the Popes and Councels which are the only ecclesiastical lawes doe binde the conscience Bellarmin cap. 16. lib. 4. Answere First the word of God contayneth all necessarie rules to saluation wherefore all lawes of the Church concerning matters of faith are but explanations and interpretations of the rules of fayth set forth in scripture if they be godly lawes and so are not the lawes of men but of God and doe bind the conscience to the obseruation thereof as the lawes of the Church which command Christians to resort to the congregation to heare Gods word and reuerently to receiue the sacraments are the very ordinances and commaundements of Christ who enioyned his Apostles to preach and baptize and his faythfull people to heare and to be baptized and therefore in conscience wee are bound to the obedience hereof Secondly there are other ecclesiasticall lawes appoynted for the publique order of the Church concerning externall rites and circumstances of persons and place as the houres of prayer the forme of the leâ—turgie publike seruice the times fittest for the celebration of the sacraments and such like These and such like constitutions do not binde in conscience absolutely in respect of the things themselues which are indifferent but in regarde of that contempt and offence which might followe in the not keeping of them contempt to our superiors whome wee ought in all lawfull things to obey offence in grieuing the conscience of our weake brethren So that euen these constitutions also which are made according to the rules of the Gospell that is vnto edification to the glorie of God and for auoyding of offence doe necessarilie binde vs in conscience not conscience of the thinges themselues which are but externall but conscience of obedience to our Christian Magistrates and conscience in taking heede of all iust offence sic Caluin Institut lib. 4. cap. 10.11 3 But we are not God be thanked driuen to any such straight that if there be neede of any such Ecclesiasticall lawes we should run for succor to the Popes beggerly decretals And yet such Canons as were in force amongst them agreeable to the rules of the Gospell we doe not refuse But if there bee want and penurie of good lawes euery Church hath as full authoritie to make decrees and ordinances for the peace and order and quiet gouernement thereof not as the Pope of Rome hath ouer the vniuersall Church for that by right is none or if it be it is but an vsurped power but as the Bishop of Rome hath in his owne Bishopricke and dioces The Protestants WHat our sentence is of this matter it doth partlie appeare by that which wee haue alreadie saide that the Pope hath no power ouer the whole Church and therefore can make no lawes to binde the conscience or otherwise for the same for it belongeth not to his charge Secondly we say that neither he nor any ecclesiasticall gouernement beside can make lawes of things necessarie to saluation other then those which are in Scripture conteined Thirdly all Ecclesiasticall lawes made concerning externall rites and publike order doe not otherwise binde the conscience then in regarde of our obedience due to Christian Magistrates in lawfull things and for auoyding of scandall and offence But in respect of the things commaunded such lawes doe not binde Caluin loc praedicto 1 Saint Iames saith there is one lawe-giuer which is able to saue and to destroy cap. 4.12 He therefore onely maketh lawes to binde the conscience that is able to saue and to destroy but that cannot the Pope doe Ergo Caluin argum Bellarmine answereth that the lawes of men doe binde vnder paine of damnation in as much as God is offended and displeased with their disobedience and so iudgeth them worthie of punishment cap. 20. All this wee graunt that the lawes of men being good lawes doe binde in conscience in respect of the contempt and disobedience to higher powers but not in respect of the thinges commaunded which in their nature are indiffereÌ„t The Iesuite should haue said that God is offended not onely for their disobedience but simplie
for not doing the things commaunded which he durst not say As when the Magistrate for some profitable and politike end commaundeth vpon some dayes abstinence from flesh it is not the eating or not eating of flesh that simplie displeaseth and offendeth God but the contempt of the lawe and wilfull and obstinate disobedience to the magistrate for otherwise the vse of the creature is free and indifferent 2 Wee will beate the Iesuite with his owne staffe hee saith not that all lawes doe binde the conscience but onely iust lawes in the which fower cōditions are required First that they be made for some profitable end so are not popish lawes which nourish superstition and haue no edifying and some of them doe commaund plaine idolatry open impietie as the worshipping of images the adoration of the Masse such like Secondly saith he they must not be contrarie to Gods law but such are many of their ordinances yea the most of them Thirdly they must be made by him that hath authoritie therefore none of the Popes lawes binde the vniuersall Church for it is not subiect to him Fourthly the forme and manner of imposing such lawes must be orderly but their lawes are most disordered imposed vpon the Church violently without their consent or any good proceeding Thus you see euen by their owne confession their lawes cannot binde One thing more I must needes tell them of If they would needes haue their lawes to binde men in conscience they should haue made fewer of them now they are so many that if the breach of them were an offence of conscience doe men what they could they should dailie make shipwrack of their conscience It is a true saying that is reported of one Thomas Arthur a good Christian it is an homely speech because the matter was somewhat homely yet hee did hit the marke Like as saith he crosses were set vp against the walles of London that no man should pisse there and while there were but a few men for reuerence of the crosses would not pisse against the wall but when in euery corner they set vp crosses men of necessitie were faine to pisse vpon the wall and crosses too So saith he if there had been fewer lawes of the Church they would haue been better kept but now they are so manie that men cannot chose but breake them 3 The Pope hath no power to correct the transgressors of his lawes ouer the whole Church Ergo hee cannot make lawes to binde the whole Church The argument followeth for hee that hath absolute power to make lawes hath also power to commaunde obedience to the lawes so made The first is thus proued the Pope indeede hath taken vppon him many times to thunder out his excommunication against other Churches but it was an vsurped and tyrannicall power and many times resisted and controuled Pope Victor Anno 200. would haue excommunicate the East Churches about the keeping of Easter but hee was stayed by Irenaeus The Councell of Constance did sende out excommunications against Pope Benedict sess 36. In the Councell of Basile Pope Eugenius cited Cardinall Iuliane with the rest of the fathers there assembled to come to Bononia vnder great penaltie they likewise cited Eugenius vnder the like penaltie either to come or send to Basile Fox pag. 668. Pope Leo the tenth in his fumish Antichristian Bull excommunicated and condemned Luther Luther with better right pronounceth sentence of excommunication against him being an aduersarie to Christ in these words according to the power and might that the spirit of Christ and efficacie of our faith can doe in these our writings if you shall persist still in your furie we condemne you together with this Bull and all the decretall and giue you to sathan to the destruction of the flesh that your spirit in the day of the Lord may be deliuered in the name which you persecute of Iesus Christ our Lorde Fox page 1286. Thus you see what small force there is of these popish leaden Bulls and presumptuous excommunications for it falleth out iustlie by them as the wise man saith As the Sparrow and the Swallowe by flying escape so the curse causelesse shall not come Now seeing therefore the Pope fayleth of power and strength to see his lawes executed in the vniuersall Church it cannot bee that his lawes should vniuersally binde Lastly let Augustine speake he thus defineth sinne peccatum est dictum factum vel concupitum contra legem aeternam Dei sinne is any thing done saide or coueted against the Lawe of GOD therefore the transgression simplie of the lawe of man is not sinne but as thereby also the Lawe of God is transgressed Ergo simplie it bindeth not the conscience for sinne onely bindeth and toucheth the conscience THE SECOND PART OF THIS QVEstion whether all Bishops doe receiue their Ecclesiasticall iurisdiction from the Pope The Papists THey denie not but that the power of order as they call it which consisteth error 50 in the administration of the Sacraments is equallie distributed to all Bishops and that they as well as the Pope doe receiue it immediatly by their consecration of God but the power both of externall iurisdiction which standeth vpon Ecclesiasticall censures constitutions and decrees and internall iurisdiction which is exercised in binding and loosing is deriued say they from the Pope to all other Bishops 1 God tooke of the spirite that was in Moses and distributed it among the seuentie Elders that were chosen to beare the burthen of gouernement with Moses and to bee his helpers the Lorde tooke of his spirite not by diminishing it but by deriuing of his vertue to the rest but the Pope is now in the roome and place of Moses in the Church Ergo from him to the rest is this an authoritie deriued Answer First Moses example was extraordinarie he was a figure of Christ not of the Pope Deuteron 18. vers 15. The Pope might with better right stand vpon Aarons example who was high Priest not lay claime to Moses office who was the Prince and Captaine of the people for the Pope I trow would be chiefe Bishop and not Emperor too Secondly the meaning is not that God deriued Moses spirit to the rest but bestowed the like gift of prophesying vpon them as Moses had surely neuer any mortall man had the spirite in such aboundance that it could bee deuided into seuentie portions and one Prophet to make many The like phrase is vsed 2. King 2.15 Where the Prophets saide that the spirit of Eliah did rest on Elisha that is God endued him with an excellent spirit of prophesying as Elias had If they will vnderstand this place also of deriuing of spirits how then shall that be taken in the 9. verse where Elisha praieth that this spirit might be doubled vpon him If his spirit were deriued from Eliah how could it be doubled vpon him How could it be multiplied and increased how could he haue
eis qui haec curant potestatibus in magno errore est If any man thinke because he is a Christian that he is not bound to pay tribute and taxe and yeelde due honor to the temporall powers for of such Augustine speaketh he is in a great error If all then are subiect to the temporal magistrate that are Christians then all Bishops and Ecclesiastical persons yea the Pope himselfe if he be a Christian. Ergo the Emperor is not subiect to him THE SECOND PART OF THE QVESTION concerning Saint Peters patrimonie whether the Pope may be a temporall Prince The Papists THey say that it is not against the word of God that the Pope should bee error 52 both a temporall and Ecclesiasticall Prince and that both the swordes of spirituall and Ecclesiasticall iurisdiction doe belong vnto him and that hee is the right heire of Saint Peters patrimonie to him belongeth as chiefe Lorde the Imperiall citie of Rome the pallace of Laterane Capua also and Apulia are his distinct 96. Constantin 1 Moses saith the Iesuite was both priest and Prince so was Heli 1. Sam. 4. He iudged Israel fortie yeeres so were also the Macchabees Iudas Ionathan Simon yea Melchisedech long before Moses was Priest and King Ergo the Pope is lawfullie both chiefe Bishop and chiefe Prince also and Lord of that which he now possesseth Bellarmine cap. 9. Ans. Concerning Melchisedech Who knoweth not that hee being King and Priest was a liuelie figure of our Sauior Christs spirituall Kingdome and Priesthoode Heb. 7. And as yet the offices of the spirituall and temporall gouernement were not distinguished for all the Patriarkes Abraham Isaack Iacob the rest were sacrificers therefore wee cannot borrow any examples from them for this matter Moses also did offer sacrifice to God and was chiefe iudge both in spirituall and temporall affaires vnto the people vntill such time as when by Gods commaundement Aaron was chosen to the priesthood vnto whome the charge of sacrifices and vnto his sonnes was committed so Moses remained still Prince of the people whom Iosua succeeded and Aaron was inuested to the priesthoode and so the offices were distinct this example therefore of Moses is extraordinarie and proueth not Concerning the time when Ely iudged Israel which was in the dayes of the iudges we must vnderstand that the gouernement of Israel was very dissolute and men were left to themselues to doe almost what themselues listed as Iud. 17. we reade that Micah set vp an Idoll in his house and the reason is rendered there was no King in Israel but euery man did that which seemed good in his owne eyes Likewise the tribe of Dan offered violence to Micah and robbed him Iud. 18. For there was no King in Israel vers 1. The Leuites wife was most shamefully abused by the Gibeonites for there was no King chap. 19.1 The men of Beniamin tooke them wiues by force for they had no King chap. 21.25 So you see that both religion was corrupted and the maners of the people grew to be outragious and all because there was no perfect distinct gouernement there was no King in Israel In Elie his time the word of God was precious 1. Sam. 3.1 Great was the ignorance of the whole land the licentiousnesse also of his sonnes was a great offence to all Israel and brought a great decay of godlines with it 1. Sam. 2.17.23 Yea they caused the people through their euill example to sinne verse 24. Wherefore Elie his house was iudged of GOD for his remisnes in gouernement in not correcting his sonnes chapter 3.13 And hee that cannot rule his owne house how should hee care for the Church 1. Timoth. 3.5 It cannot now bee proued by the example of Elie that the ciuill gouernement was annexed to the priesthoode by the Lordes appoyntment but it is rather to bee ascribed to the corruption of those times for hauing no King nor Captaine ouer them they were driuen of necessitie to come to the high Priest vnto whome the iudgement of many matters was committed by the lawe of God Deuter. 17.8 Leuit. 13.2 But the priesthood and the ciuill magistracie were two distinct things alwaies from the time of the lawe established It is then no good argument which is drawne from the practise and example of those corrupt times And yet wee say not that these offices were so distinct but that the Lorde might rayse vp some extraordinarie prophet as hee did Samuel who to restore iustice and religion decayed might for a time both iudge the people and offer sacrifice as wee see hee did As for the examples of the Maccabees they moue vs not you must bring better scripture for your purpose the authoritie of those bookes binde vs not and againe we see they did contrarie to the lawe in taking vppon them both offices for the priesthood was annexed to the posteritie of Aaron for euer Numb 3.10 And the scepter was not to depart from Iuda till Christ came Genes 49.10 As the Lorde also had promised to Dauid that the Kingdome should remaine in his seede 2. Chron. 22.3 2 Constantine the great gaue vnto the Pope the chiefe gouernement of the Citie of Rome and other Lordships in Italie yea the soueraigntie ouer the West parts why then is it not lawfull for him to enioy his gift Bellarmine lib. 5. cap. 9. Ans. First the donation of Constantine seemeth to be forged for if Constantine resigned to Siluester the politicall dominion of the west partes how could he then haue distributed his Empire amongst his sonnes as the West part to one the East to the second the middle part to the third Againe the donation saith that Constantine was baptised at Rome by Siluester before the battaile against Maximinus and that then the patrimonie was giuen but it is certaine by stories that he was baptised at Nicomedia by Eusebius Bishop there in the 31. yeere of his raigne wherefore it seemeth to be a forged and deuised thing plur apud Fox pag. 105. 2 Aeneas Siluius saith that Mathilda a noble Dutches in Italie gaue those landes to the Pope which are called S. Peters patrimonie how then can it be true that they were giuen by Constantine Thirdly the popish doctors and Canonists confesse that Constantines grant is not so much to bee counted a donation as a restitution of that which tyrannouslie was taken from him but hee hath his power spirituall and temporall immediatly from Christ you see then that they themselues make no great reckoning of Constantines donation Antoni summa maior 3. part 4 Yet if Constantinus that good Emperor had been so minded to haue bestowed the imperiall dignitie vpon the bishop of Rome there remaineth a great question whether he ought to haue accepted of it or not nay hee should haue refused it for the temporall sword belongeth not to spirituall gouernors At the least it had been a charitable part not to haue suffered the Emperor to disinherite his
dayes and three dayes and an halfe should signifie the same time Secondly with much better sense are these times applied by our learned and painfull countreyman Master Fox to the great persecution vnder the Emperours which continued 294. yeeres which time is mystically signified by 42. moneths taking euery moneth for a sabboth of yeeres And the rest of the numbers agree hereunto for 1260. dayes make three yeeres and an halfe that is moneths 42 and three daies and an halfe make houres 42. So taking euery houre in the dayes and euery moneth in the yeeres for a sabboth of yeeres there ariseth 294. yeeres which was the iust time of the persecution from the death of Iohn Baptist vnto the end of Licinius the tyrant persecutor This account I say better agreeth with the truth of historie then their imagined computation Thirdly if it should be taken as they expound it for so short a time then very little of the prophecie in the Apocalyps is yet fulfilled which we doubt not but is most accomplished as it may appeare in comparing the visions reuealed in that booke together And agayne there is no prophecie beside this of 42. moneths which can bee applyed to the great persecution in the Primitiue Church wherefore it is not like that the Lord would leaue his Church without some comfort in forewarning them of those great troubles which immediatly ensued But if these prophecies which are wrested by the Papists did noâ— foretell of those persecutions then are they vtterly forgotten in that booke which is not like it being the greatest triall that euer the Church had 4 We say then that wee are not curiouslie to search into times and seasons which the Lord hath not reuealed Onely this wee learne that the time of affliction being set downe by dayes and monethes the faithfull should hereby bee comforted knowing that the time of their trouble is limitted of God and is but short in respect of the kingdome of Christ. 2 The Lord sayth Math. 24. that those daies shall be shortned lest no flesh should be saued But how can the time bee short if it should last some hundreds or a thousand of yeeres Bellarmin cap. 8. Rhemist annot Matth. 24. sect 6. Answere First that place vers 22. is properly vnderstood of the calamitie of the Iewes which if it had continued any longer the nation of the Iewes had bin vtterly destroyed Secondly yet notwithstanding the raigne of Antichrist is short in respect of the eternall kingdome of Christ yea the whole time from his ascension vntill his comming agayne is counted but short Apocal. 22.20 I come quickly and S. Peter sayth That a thousand yeeres before God is as one day and one day as a thousand yeeres 2. Pet. 3. 3 Christ preached but three yeeres and an halfe therefore Antichrist shal be suffered to preach no longer Answere First yet Christ was thirtie yeeres old when he began to preach and shewed himselfe before though not so openly as when he was twelue yeere old he disputed with the Doctors in the temple he was also acknowledged for the Messiah in his natiuitie If Antichrist then must in this respect be correspondent to Christ he must also be knowne to be thirtie yeeres vpon earth before he be fully manifested Secondly though Christ himselfe preached no longer yet he sent his Apostles who preached many yeeres after we doe not therefore oppose the person of Antichrist whom we denye to be a singular man to Christ but the kingdome of the one to the other Now by their owne reason it followeth that because the kingdome of Christ endured many yeeres and yet doth that therefore Antichrists kingdome must likewise Other demonstrations the Iesuite hath to prooue that Antichrist is not yet come as because the Gospell is not yet preached to all the world cap. 4. Bellar. Helias and Henoch are not yet come who are certainly looked for cap. 6. There shall bee a most grieuous and terrible persecution vnder Antichrist which is not yet past cap. 7. But these arguments shall bee answered in another place towards the end of this worke when we come to speake of the appearing of Christ to iudgement The Protestants THat Antichrist shall raigne but three yeeres and an halfe we take it for a meere fable and a very popish dreame whereas on the contrarie side wee are able to shewe both that Antichrist is alreadie come and hath tyrannized in the world these many yeeres 1 We will make it plaine by demonstration that Antichrist hath been in the world many yeeres agoe by the propheticall places of scripture First it is sayd the number of Antichrist is 666. Apocal. 13.18 So anno 606. or thereabout Boniface the 3. obtayned of Phocas the Emperour to be called vniuersall Bishop Thus sayth Illyricus Chytraeus Also beginning at the yeere of the Lord 97. at which time Iohn wrote the Apocalyps and counting 666. yeeres we shal come to the time of Pipinus whom the Pope made King of France and he agayne much enlarged the iurisdiction and authoritie of the Pope And yet more euidently about the yeere of the Lord 666. the Latine seruice was commanded to be vsed in all countreys subiect to the See of Rome by Pope Vitalianus and about the same time Constantius the Emperour remoued the ancient monuments of the Empire to Constantinople and left the citie to the Popes pleasure Fulk annot in 13. Reuel sect 10. Another prophecie we haue Reuel 20.3 that after one 1000. yeeres Sathan must be let loose Euen so a thousand yeeres after Christ Pope Siluester a great coniurer hauing made a compact with the Diuell obtayned the Papacie and not long after him came in Gregorie the 7. a great Sorcerer also and Necromancer sic Lutherus But because it is not to be thought that Sathan was bound during that great and long persecution vnder the Romane Emperours wee must begin the account of the 1000. yeeres from the end of the persecution which continued 294. yeeres vnto that adde a thousand so haue we the yeere of our Lord 1294. About which yeere Boniface the 8. made the sixt booke of the Decretals confirmed the orders of Friers and gaue them great freedomes with this number agreeth Daniel his 1290. dayes Dan. 12 1â— Also somewhat before this time anno 1260. the orders of Dominicke and Franciscane Friers began first to be set vp by Honorius the 3. and Gregorie the 9. and so haue we the 1260. daies which are set downe Apocal. 12. plura apud Fox pag. 398. 2 If Antichrist should raigne but three yeeres and an halfe as our aduersaries teach and then immediatly that time being expired the world should end then it is possible to assigne the time of our Lord Christ his comming to iudgement so soone as Antichrist is reuealed But the Gospell sayth that of that day and houre knoweth no man no not the Angels in heauen Math. 24.36 yet these good fellowes take vpon them to be wiser then the
Sibil which began with the letters of Christs name in order one after another so that the first letters of the verses shewed this title or name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iesus Christus filius Dei saluator And the Latine verses translated out of the Greeke doe almost keepe the same order of letters August cont Iudaeos pagan cap. 16. We see then that Sibil foretold the very name Iesus Christ and did not onely decipher it by numbers Why might not Antichrists name as well be shewed The Protestants WE affirme by warrant of scripture that as it is a meere fable that Antichrist shall bee one singular man so of the like truth is it that hee shall be knowne by some notorious name neither can any such thing bee gathered Apocal. 13.18 1 If there should come such a notorious wicked person into the world who only should deserue to be called Antichrist it is not vnlike but that the spirit of God speaking of his name both could would also haue expressed it As Iosias was described by name 1. King 13.20 and Cyrus Isai. 44.28.45.1 long before either of them came into the world And why I pray you might not this propheticall Euangelist haue named Antichrist as well as Sibilla foretold the name of our Sauiour Iesus Christ Agayne Christs names were prophecied of and knowne before One name of his is to bee called a Nazarite so the people call him Math. 2◠11 a prophet of Nazareth This name the Prophet hath Isay. 11.1 he calleth him Netser in Hebrew it signifieth a branch Another name of his is King of Israel Iohn 12.23 prophecied of by Zachar. 9.9 Also he was called the sonne of Dauid Math. 21.9 And Isay sayth he shall spring out of the roote of Iesse 11.1 Further hee was knowne by the name Messiah or Christ before he came Ioh. 4. the woman of Samaria said I know well that Messiah shal come which is called Christ vers 25. This name was reuealed to Daniel 9.25 he is called Messiah the prince But will our aduersaries say his name Iesus was not knowne before his comming yes euen that name also hath some euidence out of the Prophets for Iesus or Iesua is all one and signifieth a Sauiour of the which name we reade Zachar 3. where mention is made of Ieshua the high Priest who was a type of our Sauiour Christ and bare his name for vers 5. a Diademe is set vpon his head which must needes bee vnderstood of Iesus Christ our high Priest Agayne he is called Hosanna Iohn 12.13 which signifieth the same that Iesus and both are deriued from the same roote translated Saue vs. Which name we finde in the 118. Psal. vers 25. Lastly if the name Iesus Christ were reuealed to Sibilla a heathen prophetisse how can it be that the Prophets of God were ignorant of it Therefore by their owne argument seeing Christs names were knowne before his comming why should not Antichrists in like manner if he should be some one singular notorious man 2 We can bring foorth a name which in all respects agreeth with that description Apocal. 13.18 which is a name both of a man and of the beast that is of a companie or succession of men which sheweth the time of Antichrists birth namely the yeere 666. which also doth fitly agree with the manners and properties of Antichrist and that is the name Latinus which in Greeke letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheweth in account the number 666. and so doth the name of Rome in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 romiijth And ecclesia Italica in Greeke letters doe make the same number We see then that all things do well agree to this name first that is signifieth the whole Latin Church or Empire so is the name of the beast Secondly it sheweth the time 666. about which yeere Pope Vitalianus composed the Latin Seruice and enioyned all Nations to vse no other Thirdly it properly agreeth with the Antichristian practise of Rome which is called the Latine Church And contrarie to S. Paules rule they haue brought an vnknowne tongue which edifieth not into the seruice of God yea they preferre it before the Greeke and Hebrew making the Latine translation of the scriptures onely authenticall as it was concluded in their Tridentine chapter And they doe so much extoll their Latine text as the setter forth of the Complutense edition is not ashamed in his preface to write that he hath placed the Latine text betweene the Hebrew and the Greeke as Christ betweene the two theeues Fulk Apocal. 13. sect 10. What Church then in the whole world but theirs can be called the Latine Church Fourthly it also maketh much for vs that we haue a consent of names for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew Romiijth doe all make the same number and doe note the Latine Romane or Italian Church But they obiect First that Latinus maketh not that number with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Lateinus with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A great matter wherein they shew their ignorance as though the Greeke dipthong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not vsually expressed by a single 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine as we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antiocheia in Greeke and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alexandreia with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dipthong in Latine Antiochia Alexandria with single 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the cities of Antioch and Alexandria this therefore is a small quarell But mark I pray what a poore shift this is If this smal letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be but admitted the Pope is made Antichrist so we haue found out Antichrist sauing one small letter 2. Why there are many names beside that make that number as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and others nay the Rhemists say that Luthers name in the Hebrue and Bellarmine that Dauid Chytraeus his name doe expresse that number of 666. But what of all this there is none of these names vnto the which the three properties aforesayd doe agree as they doe vnto Latinus as to betoken the whole body of Antichrist to shew the time of his birth and describe the qualities of his Kingdome as the word Latinus doth yet this we doe not say that this is the very name which is meant in that place and that the Prophesie can haue no other meaning But to shew how ridiculous their interpretation is and how much nearer ours commeth to the truth OF THE CHARACTER OR SIGNE and badge of Antichrist The Papists THey do hold that Antichrist shall haue a certaine outward marke or character which he shall cause to be printed in the right hands and foreheads error 59 of all both small and great that doe belong to his kingdome Apocal. 13.16 But this marke is not yet knowen no more then his name is Onely this they are sure of that the Pope hath not Antichrists character but rather the character of Christ the signe of the Crosse which he causeth to be
I pray you whether our merchants be admitted to traffick safely in Spaine if their religion be knowen The seruants of God amongst you can neither enioy houses lands libertie or life which yoke also was layd a long time vpon this land till it pleased God to haue mercie on vs for the which his name be blessed 3. Againe many yeares agoe euen in Augustines and Ambrose his time all Churches were ioyned to Rome before Antichrist was yet reuealed Ergo. This is not the Character of Antichrist Bellarmin ibid. Answere First they were ioyned then in common consent of religion not as subiects by compulsion but voluntarie because at that time Rome in the chiefest poynts of Religion was in the right fayth 2. But of late dayes in the Councel of Constance not yet 2. hundred yeares agoe it was made an article of faith to beleeue that the Pope was the head of the Vniuersal Church yea about the yeare 600. the title of Vniuersal Bishop first began to be appropriate to Rome whereby was insinuated that all Churches in the world should be vnder the obedience thereof Lastly we haue the testimonie of one of their Popes themselues who saith plainly that hee is the forerunner of Antichrist which would bee called Vniuersall Bishop lib. 4. epistol 32. See then by his testimony the title of Vniuersality and exacting of obedience of other Churches is the character marke of Antichrist THE FOVRTH PART CONCERNING the generation and original of Antichrist The Papists error 60 THey doe reiect those olde fancies concerning Antichrist as that hee should be borne of a Virgin by helpe of the diuel that hee should haue the diuell to his father that he should be a diuell incarnate or that hee should bee Nero raysed from the dead Refusing these fables they haue found out one as foolish Our Rhemists holde that Antichrist shal be borne of the tribe of Dan. Bellarm. dare not say so but he thinketh that he shall come of the Iewes stock and be circumcised and be taken of the Iewes for their Messiah cap. 12. 1. That he shall come of the tribe of Dan thus they would prooue it Genes 49.17 Dan shal be a serpent by the way biting the horse heeles Ierem. 8.16 The neying of his horses is heard from Dan. And Apocal. 7. where 12. thousand of euery tribe are reckoned onely Dan is left out because belike Antichrist should come of that tribe Rhemist 2. Thess. 2. sect 8. Answere Bellarmine confuteth all these reasons the first hee saith with Hierome to be vnderstood of Sampson who came of the tribe of Dan the second place is of Nabuchadnezzers comming to destroy Ierusalem as Hierome also expoundeth it to the third he sayth that Ephraim is left out as well as Dan yea and so is Manassâ—h too because the tribe of Ioseph is named for his two sonnes but Dan is left out because Leui is reckoned in his place Wee may see now how well they agree when one Iesuite confuteth another Bellarmin cap. 12. 2. Bellarmine standeth much vpon that place Iohn 5.43 If an other come in his name him will ye receiue But sayth he the Iewes will receiue none but of their owne kinred and whom they looke for to be their Messiah Ergo. Antichrist must come of the Iewes ibd Answere This place we haue shewed before part 1. of this question to be vnderstood of false prophets amongst the Iewes such as mention is made of Act. 5. as Theudas and Iudas and not of any one false prophet so Iohn 10. where Christ compareth himselfe which is the true shepheard with the hireling he vnderstandeth all hirelings though he speake in the singular number The Protestantes THat it is a very fable and cousoning deuice of heretikes to make men beleeue that Antichrist shall come of the tribe of Dan or of the stock of the Iewes thus we shew it 1. It is out of doubt that the nation of the Iewes shall bee conuerted vnto God and mercy shal be shewed againe to the remnant of Israel Rom. 11.25 confessed also by the papists But if one come which shall reedifie the temple and restore the sacrifices and circumcision such an one as the Iewes shall take for their Messiah who seeth not that by this meanes the Iewes will bee more hardned hauing now their owne hearts desire their temple Messiah circumcision and their conuersion would be greatly hindred nay quite and clean ouerthrowen 2. If Antichrist should come of the Iewes it is like that his seate should bee at Ierusalem and that the temple shall be built agayne by him but that cannot be for the temple as Daniel prophesieth shall lie desolate euen vnto the ende Dani. 9.27 Ergo. he shall not come of the Iewes More of this in the next parte THE FIFT PART CONCERNING THE seate and place of Antichrist The Papists BEllarmine holdeth opinion that Antichrist shall haue his imperiall seate at Ierusalem and reedifie and build againe the temple yea for a while commaund error 61 circumcision to be vsed and obserued Bellarm. cap. 13. lib. 3. de pontif Rhemist 2. Thessa. 2. sect 11. 1. Apocal. 11.8 the Citie of Antichrist is called the great Citie where our Lord was crucified But Christ was crucified at Ierusalem Ergo. Answere First it cannot be so vnderstood for ver 2. Ierusalem is called the holy Citie ver 8. This great Citie is called Sodome and Aegypt how can the same Citie be capable of such contrary names How can that be called an holy Citie where the abomination of desolation shall be and the seate of Antichrist Secondly Augustine in Apocal. homil 8. vnderstandeth by the great Citie and the streetes thereof the middest of the Church And by the great citie verie fitly is vnderstood the large iurisdiction of the Pope who sayth hee is head of the great citie and Catholike Church Whose seate we see is at Rome by authoritie of which citie Christ was put to death and by Antichrist the Pope Christ also is persecuted in his members Fulk annotat Apocalyps 11. sect 2. 2. Apocalips 17.16 the tenne hornes that is tenne kings amongst whom the Romane Empire shall bee deuided shall hate the scarlet whore that is Rome and burne it with fire how then shall it bee the seate of Antichrist Bellarm. Answere The text is plaine that the same kingdomes that before had giuen their power to the beast and were subiect to the whore of Babilon shall after make her desolate and eate her flesh which thing we see in part to be accomplished already that many princes haue redeemed their necks from Antichrist his yoke Fulk Apocal. 17. sect 3. It is not necessary therefore to bee done all at one time but one after another 3. 2. Thessal 2. he shall sit in the temple of God but at that time the Iewes onely had a temple the Christians yet had none and the Apostle speaking of the Church of God did of purpose refrayne this name lest the Church of Christians
ment for here is a succession of Kings described vers 19. One is sayd to be ouerthrowne that is Seleucus but not in battaile for he was poysoned vers 18. There another is sayd to bee ouerthrowne and to be no more found that is Antiochus magnus But Antichrist cannot succeede any in the kingdome of the Iewes for he shall be their first King as the Papists imagine 2 He shall sayth Bellarmine ouercome three kings of Lybia Aegypt Aethiopia Dan. 11.43 and this horne shall remoue three other hornes Dan. 7.8 Ans. This also must needes be vnderstood of Antiochus Epiphanes and they are two prophecies First he is called a little horne because he was not heire to the kingdome he remoueth three other hornes for by his meanes Ptolemaeus Philopater was cast out of the kingdome in his fathers time Antiochus the great his brother Seleucus poysoned his sonne Demetrius disinherited Tremell Dan. 7.20 The second prophecie was also accomplished by Antiochus who ouercame Aegypt and the countreys adioyning Of Antichrist it cannot bee vnderstood for the first prophecie speaketh of a beast with ten hornes which must be vnderstood of one kingdome monarch and by the ten hornes ten Kings are signified for so was Antiochus Epiphanes the tenth from Seleucus here then is a succession of Kings but Antichrist shall not succeede any 3 The Iesuite saith that Antichrist with a great armie shall vexe the whole world and that shal be the battaile of Gog and Magog prophecied of Ezech. 38.39 Apocal. 20. Ans. The prophecie of Ezechiel was fulfilled in the time of the Macchabees when as Gog and Magog that is Antiochus with the helpe of the Syrians and Scythians and other countreys molested the people of God for vers 23. chap. 39. the Prophet speaketh of the captiuitie of Israel from the which they should at that time bee deliuered And agayne the Lord would not leaue his Church which at that time endured great afflictions at the hands of the heathen comfortlesse but if these prophecies of Ezechiel and Daniel concerne them not then small had been their comfort Lastly the Iewes may with as good reason vnderstand the prophecies concerning Christ of their Messiah whom they yet looke for as you may these prophecies concerning the enemies of the Church of your Antichrist The other prophecie also is fulfilled Apocal. 20.8 how Gog and Magog from the foure corners of the earth shall compasse the tents of the Saints for by Gog and Magog is vnderstood the whole multitude of the enemies of the Church both within and without as Turkes Papists Infidels which all haue agreed together at times and in their turnes though enemies amongst themselues to afflict the people of God Fulk annot in hunc locum And if you will needes also haue the other two prophecies fulfilled agayne being once before accomplished they agree fitly to the Turkish Empire for Mahomet by craft and subtiltie aspired to a kingdome and in short time he ouerranne Aegypt and Lybia with other parts of Africa The Protestants WE denye that there shall come any such Antichrist or that it is possible for him to wage battaile with the whole earth We graunt that the Antichrist of Rome hath warred with the Church poysoning it with corrupt doctrine and persecuting the same by fire and sword which his rage is well slaked now God be praised in many places and his tyrannie ouerpast miserable were the state of the Church if it should endure such a brunt agayne 1 It is impossible that Antichrist in so short a time as three yeeres and an halfe should conquer all nations and be Monarch of the whole world burne sacke Rome and driue out the Pope as the Papists graunt themselues Bellarm. lib. 4. cap. 3. de pontifice A man cannot in that space trauaâ—le through the whole world much lesse conquer it And seeing Antichrist shall begin at Ierusalem make his habitation there and haue an end there for say they he shall be slayne in Mount Oliuet Gloss. sup Apocal It is not like that in his owne person he should conquer the world neither can it be thought that he shall do it by his deputies for then they should be the Antichrists and not he See what a Labyrinth you are fallen into out of the which you cannot wind yourselues 2 Antichrist is not described in scripture as a warriour or warlike man sitting harnessed in his tent but like an hypocrite aduaÌ„cing himself in the temple not comming with engins of warre but deluding and deceiuing with false miracles and lying signes 2. Thessal 2. Not with Harolds of armes openly proclaming warre but he shall worke in a mysterie Apocal. 17.5 Wherefore it is but a popish dreame and fancie that Antichrist shall be such a mightie warriour yet we denye not but that diuers of the Popes haue been warriours but that was beyond the commission of Peters crosse keyes 3 Lastly they haue no ground of this their opinion out of scripture for neither Ezechiel nor Daniel maketh for them prophecying of the state of the Church before Christ nor yet the Apocalypse the prophecie of Gog and Magog being accomplished in the greatest part alreadie Wherefore away with these mistie clowdes of your brainsicke inuentions they shall not bee able to abide the lightsome sun-beames of the truth THE NINTH AND LAST PART OF THIS question whether the Pope be Antichrist The Papists THis question pincheth our aduersaries very sore that wee should touch their error 65 head so neere as to make him Antichrist For this being once knowne wee neede not labour much about other matters for Antichrist with all his doctrine must not be heard but abhorred of the Church They therefore craftily foreseeing this doe take great paynes to deliuer the Pope out of this danger and haue found out many starting holes but all to smal purpose yea their forefathers seeing the matter so playne and almost put out of doubt gaue straight charge in the late Councel of Laterane to all preachers that none should dare once to speake of the comming of Antichrist This argueth a guiltie conscience But yet they face out the matter and say the Pope cannot be Antichrist their arguments are none other then those we haue heard being eight in number 1 Antichrist shall be one singular man the Popes haue been many part 1. of this question Secondly he shall raigne but three yeeres and an halfe but the Pope hath continued many hundred yeeres part 2. Thirdly he shal be knowne by his name the Popes haue sundrie names part 3. Fourthly he must come of the stocke of the Iewes but there was neuer yet any Iewe Pope part 4. Fiftly his seate must be at Ierusalem the Popes is at Rome part 5. Sixtly he shall manifestly denie Christ so doth not the Pope say they part 6. Seuenthly he shall doe strange miracles as bring downe fire from heauen cause Images to speak part 7. Eightly He shall wage great battailes and conquer all the
world part 8. Which cannot agree to the Pope Ergo he is not Antichrist Answere To these eight arguments we haue before answered seuerally shewing how fabulous ridiculous and impossible our aduersaries assertions are without ground of scripture shewe of reason or colour of argument Wherefore we will not trouble the reader with needlesse repetitions desiring him to haue recourse to that which hath been alreadie sayd The Protestants THat the Pope of Rome is very Antichrist and that all the qualities and properties which the scripture describeth Antichrist by doe fitly agree vnto his person and that we are not therefore to expect or looke for any other Antichrist Thus by testimonie of scripture and sufficient reasons deduced out of the same we trust it shall appeare to all men 1 The first place of scripture is Daniel 11. where many notes and markes are declared proper to Antichrist yet especiallie set foorth to describe Antiochus Epiphanes who might be very well a type and figure of Antichrist who was then to come 1 vers 36. It is sayd He shall doe what him listeth This is most true of the Pope his will must stande for reason Distinct. 96. cap. satis If the Pope should drawe infinite soules to hell no man is to say vnto him Sir why doe you so Distinct. 40 Heere Bellarmine hath but this poore shift to say that it is meant onely of publike iudgement that no man is by authoritie to call the Pope to account but yet a brotherly admonition may bee vsed But who seeth not that the words are generall Nemo debet ei dicere No man ought to say vnto him neither Iudge nor other 2 Hee shall magnifie himselfe agaynst GOD and speake blasphemous things agaynst GOD hath not the Pope done so Of him it is sayd that GOD and the Pope haue but one Consistorie I am able to doe almost all that GOD can doe Fox pag. 785. articl 192. I am aboue all and in all Hostiens Nay that Dominion and Lordship which Christ had in earth but habitu in habite the Pope hath actu in act and in deede Agayne as we reade the earth is the Lordes and the fulnesse thereof and as Christ sayth all power is giuen mee in heauen and in earth so is it to bee affirmed that the Vicar of Christ hath power on things celestiall terrestriall infernall apud Fox pag. 791. col 1. Now let the discreet reader iudge whether this fellowe doe not magnifie himselfe and speake blasphemously agaynst God 3 Hee shall prosper till the wrath bee accomplished So hath the Pope had but too good successe hee hath subdued Emperours and made them his seruants trode vpon their neckes made them serue at his table crowned them with his feete made them hold his stirrup and leade his horse by the bridle But wee doe hope that his date is out and that hee shall prosper no longer 4 vers 37. He shall not care for the God of his fathers No more doth the Pope for he hath inuented and erected a newe breaden god which he worshippeth hangeth vp in Churches carrieth about in procession being but a peece of bread This breaden god a might his forefathers neuer knew 5 Hee shall not care for the desires of women So hee prohibiteth lawfull marriage permitteth adulteries and the vnnaturall lust of Sodomites Bellarmine first denyeth the text which is faithfully translated according to the Hebrew Secondly he sayth the place is meant literally and properly of Antiochus who was giuen to the pleasures of women Answere First if it be meant literallie of Antiochus then can it not be meant literallie of your Antichrist If Antiochus be but a type of Antichrist then can you not necessarilie conclude out of this place for types prooue not vnlesse they be diuine that is appoynted of God to be types which you can not shewe for this place see then the best arguments that you haue for your Antichrist out of the prophecies of Daniel and Ezechiel are proued nothing worth Secondly as Antiochus was giuen to vnlawfull desires of women so is the Pope yet might he be an enemie to chast and holy marriage and so is the Pope And by the way let it bee noted that the Iesuite picketh quarrels with scripture and maketh it false for the text sayth He that is Antiochus shall not care for the desires of women Yes sayth the Iesuite he shall be giuen to the pleasures of women cleane contrarie to the text Bellarm. cap. 21. 6 vers 38. He shall honor his god Mauzzim that is a god of power and riches with gold siluer precious stones Both of these are most true of the popish religion for their god hath brought them great riches lands treasure possession by their idolatrous Masses they haue greatly enriched themselues wherein their breaden god playeth the chiefe part and therefore they doe worship him agayne with gold siluer precious stones what rich Corporals and Altar-clothes Copes Vestiments of veluet silke wrought with gold are seene in their Churches what gilding of Roodes and Roodlofts garnishing of Idols what rich Crucifixes of siluer of gold beset with pearle and precious stones This description therefore of Daniel as you see doth in euery respect agree with the conditions and properties of Antichrist of Rome Argument Illyrici Secondly Saint Paules description in euery poynt also is verified in the Pope First He shall exalt himselfe aboue God and all that is called God 2. Thess. 2.4 So the Pope challengeth the full authoritie of Christ as wee haue shewed before and exalteth himselfe aboue Emperours which are called gods vpon earth yea they haue taken the iust proportion of inequalitie betweene the Pope and Emperour for the Pope is 47. degrees aboue the Emperour as the Sunne is 47. degrees bigger then the Moone Innocent 3. in decretalib 2 He shall sit in the temple that is in the Church so the Pope nameth himselfe head of the Church and hath the keyes as he braggeth both of heauen and hell Therefore the Turke cannot bee that Antichrist because he is out of the Church and so in truth is the Pope but yet he challengeth to him and his the name of the Church 3 The mysterie wrought in Paules time and afterward encreased so not long after the Apostles time the Bishops of Rome began to lift vp their heads aboue other Churches as Zozimus falsified the Councel of Nice and sent to the 6. Councel of Carthage to haue it there confirmed that it might be lawfull to send vp appeales to Rome 4 Antichrist shall come with lying signes So hath the Pope done as experience proueth and we haue shewed before 5 vers 11. God shall send strong delusions that they shall beleeue lyes And in time of Poperie men indeede were so strongly deluded that the father persecuted the sonne the sonnes set fire to their father yea the husband was made a witnesse agaynst the wife the wife agaynst her husband and seruants accused their masters These things are
and Elders as it shall be shewed afterward Secondly neither is it a good reason to condemne our Ministerie because it hath not the Popes allowance for euery Church hath a lawfull calling within it selfe without sending to forrayne Prelates for their approbation And if you aske vs by whom our Ministers were first called seeing there were none but popish Bishops in euery Church wee answere that some had their calling in the Popish Church which afterward being more effectually called of GOD became profitable teachers of the Gospell Neither is it necessarie that the Church should alwayes be bound to an ordinarie calling when as the state of the Church is so corrupted and the gouernment thereof that no good calling can bee obtayned for then the Lord raiseth vp some extraordinarily for the reformation of the Church such as we doubt not but Luther was In which and the like cases the ordinarie imposition of hands by the Pastors of the Church being heretikes and idolaters as it was in time of Poperie is not to be expected or stayed for Plura apud Fulk annot Rom. 10. sect 5. The Protestants COncerning election or choise to be made by the people we are to put three cases First meere popular elections wherein the people by multitude of voyce should carrie all away are in no case nor at any time to be allowed Secondly for the people to giue their voyce in elections which are moderated and gouerned by the graue and wise Pastors and Elders it hath been vsed in times past and may bee agayne and is in some places where the state of the Church the condition and qualitie of the people will beare it Thirdly though the people neither beare sway in the election nor giue their suffrages and voyces yet it is conuenient and requisite that their consent should be had and publike testimonie for the Ministers should bee such as haue a good report of all 1. Timoth. 3.7 Fulk Act. 14. sect 3. But as for the Pope let him keepe himselfe as a Bishop in his owne Dioces he hath nothing to doe with ordayning or electing of Ministers in other Churches 1 Numb 20.27 Eleazar was made Priest in Aarons place in the sight of all the congregation Ergo Ministers ought to be ordayned publikely in the sight of the congregation not in corners or priuate places as they vsed to doe in time of Poperie yea it is recorded of Pope Iohn the 13. that he ordayned Deacons in a stable And herein they offended manifestly agaynst their owne rules for their decree is Nullus inuitis detur Episcopus sed Cleri plebis consensus desideriū requiratur Let no Bishop be thrust vpon any against their wils but let the consent and desire of the people and Clergie be knowne 2 We haue the example of the Apostles Act. 1. 6. 14.23 When Matthias was elected the whole multitude was called together and Act. 6. the Deacons were chosen by the whole multitude Ergo the people had an interest in times past in the election of Church officers and this example of the Apostles may safely and lawfully bee followed of the Church when time and place serueth Bellarmine answereth First the election of Deacons and Pastors is not all one neither is there the like reason Ans. They are both publike officers for the good of the Church and therfore if the people haue any interest in the one why not in the other Secondly this was done by the grant and sufferance of the Apostles Ans. Yea the Apostles called them together but by the direction of the holy Ghost as Act. 15. when the Church was assembled together vpon another occasion it is sayd It seemed good to vs and the holy Ghost Agayne in the election beside imposition of hands prayer was vsed which was a chiefe part of that action but the people had their interest in publike prayers as being part of the congregation and were not admitted thereunto at the pleasure and will of men wherefore it is not true that it was a meere grant of men that the people might be present at elections but it so seemed good to the Apostles thereto directed by the spirit of God 3 But as for the right of elections in the Pope it hath no shewe of reason for bee it that Peter had onely the right of consecration amongst the Apostles you doe but flatter your selues in thinking that whatsoeuer right was in Peter it must needes be in the Pope for he is not Peters successor as we haue shewed before at large But we will hold you rather to this poynt that all the Apostles had as full right to ordayne and consecrate by laying on of hands as Peter had Looke Act. 6.6 Act. 13.3 Act. 14.23 And if the Pope cannot haue all that which Peter had much lesse can he bee capable of that which Peter neuer had 4 We haue had good experience in England of the Popes great discretion and wisedome in collation of spirituall preferments and ordayning of Bishops About anno 1253. the Pope wrote a very imperious and commanding letter to the good Bishop of Lincolne Robert Grostede to bestowe a Canonship in Lincolne vpon his nephewe a boy for so Popes call their bastards but he suffered the repulse for that time In the time of Edward the 3. and Richard the 2. a certificate was sent vp into the Chauncerie of such Ecclesiasticall dignities as were possessed by strangers not inhabiting the land and there were found aboue fourtie Deaneries Archdeaconries and Prebends and those not the worst some worth one hundred some two hundred nay some foure hundred pound by the yeere the Archdeaconrie of Canturburie was valued at seuen hundred Florences by the yeere which a Cardinall of Rome had And there were aboue a dosen Cardinals resiant at Rome that had at once the best and richest dignities in the land beside a great sort of Italian priests and others that were beneficed in England By this it may appeare what good choise the Pope-holy father of Rome was wont to make in bestowing Church dignities and it were pitie but he should haue the ordering of them still he did so well dispose of them when he had them 5 Let Augustine speake who growing now old was desirous to knowe his successor while he liued he went not to Rome for the matter but assembling the Church together at Hippo where he was Bishop in the presence of two Bishops beside and seuen Presbyters or Elders Astante clero frequenti populo the whole Clergie and a great sort of people standing by Augustine himselfe began first and sayd Presbyterum Eradium mihi successorem volo I would haue Eradius presbyter to be my successor Afterward hearing how the people did approue and like of his motion he desired them to subscribe to that which was done Rogo vt dignemini gestis subscribere qui potestis And when they held their peace he vrged them further saying Hic
will say perchance that this Pope was chosen in a schisme for they holde the Councel of Basile to be schismaticall yet they can not neither doe deny but that Pope Martin the 5. who was chosen at Constance was rightfully Pope 3 In Augustines time the rest of the Bishops of Italie neere vnto Rome should seeme to haue had some interest in the election of the Bishop Romanae ecclesiae Episcopum non ordinat Episcopus aliquis metropolitanus sed de proximo Ostiensis Episcopus The B. of Rome is not ordained by any Metropolitane but by the Bishop of Ostia that is neere at hand Breuicul collation lib. 2. cap. 5. THE THIRD QVESTION CONCERNING THE degrees and orders of ecclesiasticall ministers THis question hath 3. parts first of the 7. degrees of popish priesthood Secondly of the difference and distinction of Bishops other Ministers Thirdly of the institution of Cardinals a new degree of the popish Clergie THE FIRST PART OF THE SEVEN degrees or orders Ecclesiasticall The Papists THough they haue diuers degrees of dignitie in the Church as Popes Cardinals Patriarkes Primates and such like yet they make but seuen error 69 Ecclesiasticall orders which are conferred solemnlie by certayne rites and ceremonies by their Bishops And they are these Ostiarij doore-keepers Exorcistae Exorcists Lectores Readers Acolythi Attenders Subdiaconi Subdeacons Diaconi Deacons and the highest degree Sacerdotes Priests vnto the which all the other are but rises and steppes All these they maintaine to be Ecclesiasticall orders and to be retayned in the Church Bellarm. cap. 11. Rhemist 1. Tim. 3. sect 7. They haue no proofe nor warrant out of scripture for these friuolous orders but onely a shew of antiquitie as they alleadge certaine Canons out of the 4. Councel of Carthage where such offices are reckoned vp Rhemist ibid. Answere First to let passe this that the Councel may be suspected for the credite thereof seeming wholly to be patched out of the Popes decrees Secondly we denie not but they had such offices as Readers to reade the text of the scriptures exorcists to cast out diuels which was an extraordinary gift for that time Acoluthists young men appoynted to attend vpon the Bishop for their better instruction Doore-keepers that kept the entrie of the Church that no heathen person or excommunicate should enter But these were both diuers offices then are now appoynted for them in the popish Church for they make them now all or the most ministers and seruitors for the idolatrous seruice of the Masse which in those dayes was not heard of neither though there were such offices and seruices in the Church were they made orders and degrees of the ministerie 3 They had other offices beside which now are not in vse no not amongst the papists for they had also singers labourers confessors diggers or Sextons so that if you will make all those offices vsed in time past in the Church so many orders of the ministery you must make ten or eleuen more then you doe acknowledge or vse in your Church Fulk annot 1. Tim. 3. sect 7. The Protestantes THe question is not betweene vs and our aduersaries in this place concerning the titles and dignities annexed to the ministerie as of Bishops Archdeacons Deanes Prouosts but of the seuerall orders of the Ministery For Bishops and other ministers doe not differ in order but in office of gouernment They holde that there are seuen seuerall such orders which haue their seuerall rites of consecration and peculiar offices in the Church allotted them But we content ourselues with those orders onely and degrees as necessary which the holy scripture hath commended Fulk ibid. 1 As for the names and offices of Subdeacons Readers Exorcists Acolythi doore-keepers we haue no such warrant out of the scripture to make them orders of the Church and therefore we condemne them All necessary orders for the edifying building of the Church the scripture hath prescribed vs Eph. 4.11 there are al offices set down needful for the doctrine instruction edifying of the Church Fulk Ephes. 4. sect 4. Wherefore away with these popish orders inuented by men But as for vnable offices and seruices which shall be thought meete for the affayres and busines of the Church they may bee retayned and kept but not as new orders of the ministerie 2 These offices are first Idolatrous as they are nowe vsed among the papists for the Deacons Subdeacons Acolythi were to attend vpon the Priest at Masse Secondly some of their offices were ridiculous as to sweepe the Church to driue out dogs and to holde a fly-flap of Peacoks feathers to keep the flies from falling into the coÌ„munion cup. Thirdly they were distinguished by ridiculous ornaments attire which were proper to euery one of them as it shall appeare now in their description From the Priest when he was disgraded they tooke the Chalice patine and host that he should haue no power any more to offer sacrifice they scraped his nayles with a peece of glasse and so tooke away his annoynting and lastly they tooke away his priestly ornameÌ„ts the Cheâ—ile which signified charitie the Stole that represented the signe of our Lord. FroÌ„ the Deacons in their disgradation they tooke first the booke of the Gospels and so all power to read the Gospels Then they tooke away his Dalmatike a signe of his Leuiticall office and the white Stole behinde his backe that signified innocencie From the Subdeacon they tooke the book of the Epistles that he should haue no more power to reade them also the emptie Chalice and Subdeacons vesture his office was to serue and minister to the Deacons at the Altar The Acolythi did light the candles in the Church and brought wine and water to the altar in pitchers and bottels and in his degradation there was taken from him an emptie flaggon or bottle and a candlestick with a waxe candle put out The order of exorcisme was taken away by depriuing him from power to reade in the booke of exorcismes From the Reader they tooke the booke of Church lectures or lessons Last of all from the doore-keeper was taken the keyes of the Church And so was hee depriued of all power to open or shut the Church doores and to ring the bels Ex Fox pag. 2134. Thus we see how much these offices are degenerate from the ancient vse First they are all but Ministers and attendants for the abominable sacrifice of the masse which in those dayes was not knowen for the Acoluthus or waiter waiteth vpon the Subdeacon the Subdeacon vpon the Deacon and all of them vpon the Priest at Masse Secondly whereas then the Exorcists had a peculiar grace of God to cast out diuels their Exorcists do but reade certaine exorcismes in bookes their Readers onely read the text of scripture now they reade the legends of popish saints Then in time of persecution when Christians assembled in the night the wayters had the charge to light the candles
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
diuisions among Christians as the Monkes Friers haue done one sort persecuting another for their opinions euen to death Fulk annot 1. Thess. 1. sect 2. Fox pag. 798. The Protestants COntrariwise we affirme that it is a great derogation to Christ when the people shall say I follow the religion of Augustine the religon of Francis an other sayth I holde of Dominick another I hold of Iesus as the Iesuites doe Fulk Philip. 3. vers 17. 1 Saint Paul reproueth the Corinthians because they made the like sects amongst themselues one sayd I am Pauls another I am Apolloes and concludeth that therefore they were carnall 1. Cor. 3.4 And further he sayth they should not reioyce in men for all things were theirs whether Paul Apollos or Cephas ver 21.22 That is they were not masters of their fayth to institute new religions and sects but the Ministers and seruants of the Lords inheritance If therefore it was not lawful to say I hold of Paul I hold of Cephas neither is it lawfull to say I holde of Dominick I hold of Francis I hold of Iesus for seeing they make their sects and Iesus maketh his it is euident that they are not all referred to the imitation of Iesus for then they might all as well bee called Iesuites 2 The number of Monkes and Friers was almost infinite sects vpon sects and new orders daylie were deuised as Augustinians Bernardines Carmelites Carthusians Dominicanes Franciscanes and a great sort more to the number of an hundred sects as they are reckoned by Master Fox pag. 260. and Tilmane Heshus setteth downe 65 seueral sects or rather schismes of Monkes loc 25. error 10. This yrksome rabble therefore of Monkes is fitly shadowed foorth by the swarme of Locusts which came vp out of the bottomlesse pitte Apocal. 9.4 And verily as the Locusts and Grashoppers consume and deuoure the fruits of the earth so the begging-Friers and idle Monkes deuoured the goods of the people and corrupted the doctrine of the Church 3 Lastly this diuision of Monkery into sects and sundry orders is of no great antiquitie they were not knowen in Augustines time who knew no other name of them then Monkes for hee wrote a booke of purpose de opere Monachorum of the labour of Monkes But other names of Carmelites Carthusians Franciscanes or such like were not heard of in the Church in those dayes but came in long after in the time of Innocentius 3. about anno 1212. many yeeres after Augustine Fox pag. 259. THE SECOND QVESTION CONCERning the Counsels of perfection The Papists THis they say is the very foundation of the Monastical life which is the most error 84 perfect estate and calling of Christians for they performe more then Christ hath commaunded not onely his precepts but euen his Counsels also Which they say doe much differ for the precepts are inioyned to all Christians and to leaue a precept vndone is sinne but the Euangelicall Counsels are giuen only to those that are perfect which they are not bound to keepe neither doe they sinne in leauing them vndone yet if they obserue them they doe merite more and shall haue a greater rewarde Such Counsels of perfection are these to giue all we haue to the poore to abstaine from eating of flesh to vow chastitie and such like Bellarm. cap. 7. Rhemist annot Math. 19. sect 9. 1 Matth. 19. verse 21. Christ sayth goe and sell all thou hast if thou wilt bee perfect This was a Counsel of perfection not a precept giuen to all Christians Answ. First this was both a Counsel and precept though not to al yet to this one man to discouer his hypocrisie and vayne confidence which he had in himselfe as though he had kept the law when he was farre from it Fulk Matth. 19.9 Mark 10.3 Secondly it is a generall precept vnto all to loue the Lord with all the heart and to be content when the Lord requireth for Christs sake to leaue all we haue Caluin Institut 4. cap. 13. sect 13. 2 Act. 2.44 They had all things common This is not a rule or precept to all Christian men to liue in common but a life of perfection and counsell followed of the Religious Rhemist Answere This liuing in common among the brethren in the Apostles time is the same that ought alwayes to be among all Christians that no man account that to be his owne which the necessitie of his brother requireth to be bestowed vpon him this the rule of charitie requireth which is one of the great commandements Fulk in hunc locum 3 1. Corinth 7.25 Concerning Virgins I haue no commaundement of the Lord but I giue mine aduice A precept therefore is one thing a Counsel of perfection another Bellarm. cap. 9. Answere First Paul hath no generall commandement from God to impose the yoke of continencie vpon any because God had left marriage free and therefore no man is to be barred and kept from it But the Apostles particular aduice and sentence being moued by the spirit of God vers 40. is not onely a Counsel but a commandement that both they which haue the gift of continencie should glorifie God by that gift vers 7. and they which haue it not should marrie rather then burne and so dishonour God vers 9. Therefore the Apostle sayth Let euery man wherein he is called therein abide with God vers 24. If a man be called to liue single hee ought to obey his calling hauing receiued the gift if a man be called to the maried estate he must not presume beyond his strength to liue vnmaried Wherefore it is both Counsel a precept to those that haue receiued the gift of single life for otherwise they disobey Gods calling which is sinne And our Sauiour sayth he that is able to receiue it let him receiue it Matth. 19.12 He that hath the gift is commanded to vse it for in leesing it he sinneth And lastly euery man by commandement is bound to the vttermost of his power to set forth Gods glorie But God is most glorified by the single life of those which are able to conteine and therefore they ought in duetie so to doe The Protestants WE doe truely affirme and according to the scriptures that it is impossible for any man to performe the law and commaundements of GOD much lesse to fulfill more then is commaunded And therefore it is false that beside the precepts of Christ there are Counsels of perfection which are at a mans choyce to doe or not to doe for whatsoeuer is to the glorie of God wee are bound to doe We acknowledge then no such euangelical Counsels as they imagine Caluin 1 Math. 5.48 Our Sauiour sayth Ye shall be perfect as your heauenly father is perfect Therefore all Counsels tending to perfection are commandements If there be any thing whereby we may more neerely attaine vnto perfection that we are bound and commanded to doe As if a man can better obtaine this perfection of godlinesse by
prophecie is concerning Christians which should in the time of the Gospell make vowes vnto God Bellarm. cap. 17. Ans. The Prophet doth by the externall seruice of God vsed in the Church at that time set foorth the spirituall worship of God in the Church of Christ for Iewish vowes shall be no more then in force then their sacrifices and oblations Also vers 19. the Prophet sayth that an Altar shall bee set vp in Aegypt and vers 18. They shall speake the language of Canaan But these things were not literally but mystically performed neither is it necessarie the other should 2 Psal. 76.11 Vow vnto God and performe Ergo vowes now are lawfull Bellarm. ibid. Ans. It appeareth by the text that it was a commandement vnto the Iewes and for that time for it followeth Al ye that are round about him that is the Leuites and Priests that dwelt round about the temple And bring presents to him that ought to be feared but now Christians bring no such externall presents and gifts therefore it cannot be properly vnderstood of them The Protestants WE do not condemne al vowes neither denye but that a Christian in some cases may vow as presently it followeth to be shewed But Iewish vowes are vtterly vnlawfull such as the vowes of the Nazarites were Numb 6. as to abstaine from wine and strong drinke not to shaue their haire and such like if we place religion in such vowes 1 Their vowes were ceremonious and consisted in externall rites which were shadowes and significations of spirituall things as not to cut their haire not to touch any dead thing to abstaine from wine and strong drinke But all shadowes are now gone and abolished and such externall vsages are vnprofitable as were those precepts of the false Apostles Touch not tast not handle not which all perish with the vsing and are the commandements of men as S. Paul sayth Coloss. 2.21.22 Such precepts notwithstanding Monkes Friers at this day doe binde themselues vnto for it is not lawfull for them to touch siluer nor to tast flesh according to the strict and superstitious rules of their Patrones 2 The Nazarites were by their vowes separated vnto God Numb 6.2 that is were counted as more holy during their vowes and better accepted of before God But now God is not pleased by any such externall rites or bodily seruices In Christ Iesu neither circumcision auaileth any thing nor vncircumcision but faith that worketh by loue Galath 5.6 3 S. Paul sayth He that is circumcised is bound to keepe the whole law Galath 5.3 He that keepeth any one ceremonie of the lawe doth make himselfe a seruant to the whole lawe for if after the profession of the Nazarites they will vow not to drinke wine not to shaue their heads hereby the better to please God why are they not also purified and bring an offering according to the law as Paul did who because of the infirmitie of the Iewes was agreed with foure other men which had a vow to bee purified according to the law But this S. Paul did being amongst the Iewes who cryed out against him as a breaker of the lawe lest he should be scandalous vnto them Augustine thus notably writeth concerning this matter Sicut defuncta corpora necessariorum officijs deducenda erant quodammodo ad sepulchrum non deserenda continuò vel sicut canibus proijcienda The ceremonies of the lawe sayth he were not presently to be cast off but as dead bodies must bee brought to the graue with some seemely pompe of their friends and not to be cast vnto dogs Thus he sayth that in the Apostles time all Iewish ceremonies were not in act abolished though they were alreadie as dead carkasses that is by right depriued of life yet they required some space to bee honourably layd downe and as it were buried But whosoeuer would now goe about to renew the Iewish ceremonies againe sayth he Tanquam sopitos cineres eruens non erit pius deductor vel baiulus corporis sed impius sepulturae violator He should as it were rake in dead mens ashes and not be a seemely bringer of the bodie to the ground but a wicked violator of Christian buriall Euen so Augustine maketh it as wicked a part to bring in vse any Iewish rites as to pull one honestly buried out of his graue THE SECOND PART WHAT THINGS MAY lawfully be vowed by Christians The Papists THey hold that the proper vowes of Christians are voluntarie not of such error 85 things which Christians are bound in duetie to doe but of such as they may leaue vndone if they will such as are their popish vowes of continencie and voluntarie or rather wilfull pouertie 1 Deuteron 23. When thou shalt vow a vow vnto God thou shalt not bee slack to pay it it should be sinne vnto thee but when thou abstainest from vowing it shall be no sinne vnto thee By this the Iesuite proueth that the vowes of Christians are voluntarie and not of necessarie dueties for it were sinne to leaue any thing vndone that we are in duetie bound vnto cap. 19. Ans. First We denie not but that the Iewes had voluntarie vowes and might binde themselues by vow to performe many things which being not vowed it was no sinne to leaue vndone As the Nazarites vowes concerning abstinence from wine and strong drinke which things other might lawfully vse without sinne if they were not professed Nazarites But these ceremoniall lawes doe nothing appertaine to Christians Secondly it may also be vnderstood of necessarie vowes which we are bound vnto of duetie and then the sense is this If you abstaine from vowing ye sinne not that is not so hainously as after the vowe made as Pagans and Infidels doe sinne in transgressing Gods law but a Christian sinneth more after publike profession and promise made of obedience vnto Gods commandements The Protestants WE hold that to vow is not a thing simply forbidden Christians but our vowes are limited and restrained for they are either such as directly or immediatly are referred to the worship of God whereby wee binde our selues more straightly to serue him and such vowes are onely of such things as are commanded and necessarily to be done and in this sense there is but one common vow of all Christians and that is our solemne promise made in baptisme which the Papists denie properly to be a vow Bellarmin cap 19. There is another kind of vowes that directly concerneth not the worship of God which may be of things not commanded of the which we will entreate in the next section Now wee are to proue that Baptisme is the onely proper vow of Christians which directly toucheth the seruice and worship of God 1 Circumcision was a generall vow of the Iewes for thereby they bound themselues to keepe the whole law Galath 5.3 Ergo Baptisme is the vowe of Christians which commeth in the place of circumcision And againe it appeareth by this that because Christians transgressing doe
and Church officers their dueties and may in their owne persons execute the one that is spirituall duties that they may as well intermeddle in the other But these two offices of Ciuill and Ecclesiasticall gouernment are distinguished and must not be confounded The Prince though he haue authoritie to command Ecclesiasticall persons yet being a ciuill Magistrate is not to deale with the execution of spirituall dueties Bishops pastors likewise haue a spiritual charge ouer kings princes to shew thē their duties out of Gods word yet because they are persons Ecclesiastical they ought not to meddle with meer Ciuill dueties The Prince hath the soueraigntie of externall gouernement in all causes ouer all persons yet not alike for Ciuill offices he may both command and execute Ecclesiasticall duties he commandeth onely Bishops and pastors haue also a spirituall charge ouer all prescribing out of Gods word as well the duetie of Magistrates as of Ministers but not alike for the one they may fully execute so may they not the other The head in the naturall bodie resembleth the Prince in the commonwealth in some sense the head giueth mouing to the whole bodie and all the parts thereof but to the principall parts in the head the eyes tongue eares it giueth beside the facultie of mouing the sense also of seeing tasting hearing So in the common-wealth by the Princes authoritie all persons are kept in order and vrged to looke to their charge both ciuill officers and spirituall as al the parts of the bodie receiue mouing from the head But the ciuill officers receiue power and authoritie beside and their very offices of the King as the parts in the head receiue sense from their fountaine but Ecclesiasticall Ministers receiue not their offices from the Prince or any mortall man but they haue their calling according to the order of the Church of God Argum. 2. For the space of 300. yeeres the Church after Christ had no Christian gouernours but all Heathen and Idoll worshippers yet then the Church was established and preuailed Ergo Ciuill Magistrates ought not to deale in Ecclesiasticall affayres Bellarmine Ans. 1. Euen then also the Heathen Emperours had authoritie in Church matters and if they had commanded any thing agreeable to true religion they should haue been obeyed as Cyrus in the law which he made for building the temple Ezra 1. Darius the Median for worshipping the true God Dan. 6. Fulk Rom. 13. sect 3. The heathen Emperours then had the same power but they knewe not how to vse it Christian Princes doe succeede them in the same office but are better taught by the word of God how to exercise the sword Secondly we denie not but that in the time of persecution all things necessarie for the spirituall building thereof may be had without the Magistrate as a Vineyard may bring forth fruite without an hedge but it cannot enioy peace nor be in a perfect estate in respect of the externall gouernement but vnder good Magistrates as the Vineyard may soone be spoyled the wild bore and the beasts of the field may breake in vpon it hauing no hedge The child being in the womb though it haue as yet small vse of the head but is fed by the nauell which is in steed of the mouth hath in it selfe the lineaments and proportion of a humane bodie yet it wanteth the perfect beautie till it be borne and come forth and the head receiue his office So may the Church haue a being in persecution and the want of the ciuill head may be otherwise supplied but it is not beautifull till the head be set vp and the sword put into the Christian Magistrates hand Argum. 3. Princes haue no cure nor charge of soules Ergo they are not to meddle with Ecclesiasticall lawes Rhemist annot 1. Corinth 14. sect 16. Ans. Parents haue charge ouer the soules of their childrē for they are charged to bring them vp in the instruction and information of the Lord Ephes. 6.4 Therefore Princes also haue directly charge of the soules of their subiects according to their place and calling by prouiding and making good Ecclesiasticall lawes and compelling them to the true seruice of God As the Ecclesiasticall Ministers in another kind and more properly are said to haue the cure of soules in feeding and instructing the people Fulk ibid. The Protestants THe ciuill Magistrate by the word of God hath power to make and constitute Ecclesiasticall lawes and to establish true religion and see that all persons vnder their gouernment doe faithfully execute their charge To say therefore that the Church officers are to deuise lawes concerning religion and the Prince onely to execute them is to make the Prince their seruant and doth derogate too much from the princely authoritie Neither doe we giue vnto the Prince absolute power to make Ecclesiasticall lawes for first the Prince is not to prescribe what lawes he listeth to the Church but such as onely may require the true worship of God Secondly that it is expedient and meete according to the commendable custome of this land that the godly learned of the Clergie should be consulted withall in establishing of Ecclesiastical ordinances vnlesse it be in such a corrupt time when the Church gouernours are enemies to religion for then the Prince not staying vpon their iudgement ought to reforme religion according to the word of God as we see it was lawfully and godly practised by King Henrie the 8. Thirdly we doe make exception of all such Ecclesiasticall canons and ordinances the making whereof doth properly belong to the office of Bishops and gouernours of the Church for our meaning is not that it is not lawful for Ecclesiastical Ministers to make Ecclesiastical decrees which do properly concerne their office as concerning the censures of the Church excommunication suspension absoluing binding loosing and such like which things are incident to their pastorall office and yet we grant that the Prince hath euen in these cases an ouerruling hand to see that none abuse their pastoral office But that any lawes ought to be made without the authoritie of the prince which the prince is bound to execute we vtterly denie And so we conclude that the ciuill Magistrate hath power ouer all persons and in all causes both temporall and ecclesiasticall in such manner as we haue sayd 1 S. Paul willeth that praiers should be made for Kings and Princes that vnder them we may leade a peaceable life in all godlines and honestie 1. Tim. 2.2 Ergo it is their duetie as well to procure religion by their authoritie as ciuill honestie Againe He beareth not the sword for nought Rom. 13.4 He hath power to punish al euill doers therfore also to correct euill ministers to make Ecclesiastical lawes for otherwise he should haue no ful power to correct the transgressors thereof 2 We reade that Iosua Dauid Salomon Iosia did deale in ecclesiasticall matters which concerned religion and the worship of God
Bellarm. They did it by an extraordinarie authoritie not as Kings but as Prophets Nay it was an ordinarie power for all the good kings of Iuda beside as Iehosaphat Hezekiah and others did take care of religion this was so properly annexed to the kingly office that idolatrous kings also tooke vpon them to command false religion as Ieroboam set vp two golden calues and Ahaz king of Iudah cōmanded Vriah the high Priest to make an Altar according to the patterne which he sent from Damascus 2. King 16.11 This power also was afterward exercised by Christian Kings and Emperours as Constantinus Theodosius Martianus made lawes for the Church Fulk annot 1. Cor. 14. sect 16. Iustinianus the Emperour decreed many things concerning Church affayres as how excommunication should be vsed how Bishops and Priests should be ordained concerning the order and manner of funerals that the holy mysteries should not be done in priuate houses Carolus magnus decreed that onely the Canonical bookes of scripture should be read in the Church he chargeth all Bishops and priests to preach the word Lodouicus Pius his sonne and Emperour after him ordained that no entrie should bee made into the Church by Simonie that Bishops should bee chosen by the free election of the Clergie and the people All these Emperours did lawfully exercise their princely authoritie in Ecclesiastical matters Ergo other princes may doe the same still 3 Augustine saith Epistol 50. Quis mente sobrius c Who in his right wits would say to the King It pertaineth not to you who in your kingdome is religious or sacrilegious to whom it cannot be said let it not pertaine vnto you who in your kingdome will be chast or vnchast And in another place Ad fratres in erem serm 14. Tunc iustitia dicitur gladius ex vtraque parte acutus quia hominis defendit corpus ab exterioribus iniurijs animam à spiritualibus molestijs Then iustice is rightly called a sword with a double edge because it doth both defend the bodie from externall and corporall wrongs and the soule from spirituall vexation That is the sword of the Magistrate serueth as well to prune the Church and to cut off all errors and heresies in religion as to destroy the vices and corruptions in manners AN APPENDIX OR FOVRTH PART OF THE QVEstion whether the Prince in any good sense may be called the head of his kingdome and consequently of the Church in his kingdome The Papists THey do appropriate this title to be called heads of the vniuersall Church to error 101 the Pope of Rome most blasphemouslie for there can be no head of the vniuersal bodie but Christ But for Princes to be called the head that is chiefe gouernours of the Churches in their kingdomes they do abhorre it Whereupon Bellarmine is so saucie as to checke and controule King Henrie the 8. because he was called the head of the English Church 1 The heathen Emperours were not heads of the Church being not so much as members thereof therefore neither Christian Magistrates which doe succeede them in that authoritie Rhemist annot 1. Pet. 2. sect 6. Ans. 1. The argument followeth not they were no true mēbers of the Church therefore could not be heads that is haue the soueraigntie of the externall gouernment for wicked kings and princes doe keepe their magistracie gouernment still who though they be not true members of the Catholike Church yet ought to be obeied as princes 2. Though the metaphorical name of head agreed not vnto them yet were they by Gods ordinance appointed to be heads gouernours of his people protectors of his Church should haue been if they had not abused their authoritie 3. Christian princes though they haue the same authoritie which they had yet now exercising the sword according to Gods law and being Nurses of the Church may vse and retaine those princely titles in deed to be called Patrones and defenders of the faith head that is chiefe gouernours and protectors of the Church which by right had been due vnto the other if they had vsed their authoritie as they should 2 Christian princes are members of the Church Ergo not heads for if they were heads how could the Church stand without them as it did in the time of persecution Ans. First as though the head is not a member and part of the bodie though a principall one so the Prince is a member of the Church but a principall and chiefe member not of the inuisible Church for so Christ is onely head but of a particular visible Church Secondly we denie not but that the inuisible and spiritual Church may consist without the Magistrate but a visible flourishing and wel-gouerned Church cannot want a head or chiefe gouernour that is as a wall or hedge vnto it The Protestants TO bee head of the vniuersall Church is proper onely to Christ and in that sense is not communicable to any creature for he is to his Church as the head to the naturall bodie giuing vnto it influence of grace spirit and life he is therefore the onely mysticall head of the vniuersal Church But in another sense the Prince may be said to be the head and chiefe gouernour of his kingdome of that particular visible Church where he is king We make him neither the mysticall head which is only Christ farre be that blasphemie from vs nor a ministerial head as they make the Pope to be as Christs Vicegerent in the Church but a politicall head to keepe and preserue the peace of the Church and to see that euery member doe his office and duetie But this name we confesse is vnproperly giuen to the Prince neither were we the first inuentors of it for the papists first gaue it to Henry the 8. And there are other titles which doe sufficiently expresse the office of the Prince and may bee more safely vsed If any man thinke it too high a name for any mortall man and so not to be giuen to any we will not greatly contend about it But if any denye it to the Prince as thereby to abridge her of her power in Ecclesiastical matters we doe stand stiffely for it and are bold to affirme that with much better right is this title attributed to the ciuill Magistrate then it was to the Pope yea and that it hath been of old giuen in a modest and sober sense to Kings and Princes and may with a fauourable exposition be still and Princes also may receiue this honour and title at their subiects hands with protestation of their Christian meaning herein 1 This phrase for the King to be called the head is not vnusuall in scripture 1. Sam. 15.17 Saul is sayd to be the head of the tribes Psal. 18.43 Dauid the head of the nations Isay. 9.15 The Prince or honourable man the head of the people yea Princes are called Gods Psal. 82.2 which is a name of greater Soueraigntie then to be called heads
commendable custome of the Church in ancient time as Augustine writeth thus Exposit. in Psal. 103. part 1. Pauca nos cogit dicere temporis angustia quod nouit charitas vestra debere vos exequijs fidelis corporis solenne obsequium The shortnes of the time causeth me to be briefe and you know that we are to performe a solemne dutie to the bodie of our faithfull brother The sermon seemeth to haue been made at some funerall The Iewes also the buriall being ended did comfort those that mourned and eate and dranke with them and gaue them the cup of consolation Ierem. 16.7 Iohn 11.31 Both which customes may be kept and retained without any superstition But other customes and ceremonies that doe sauour of impietie and doe any way implye prayer or commendation of the soules of the dead ought to be left and abolished 3 Another abuse in popish funerals is their superstitious and often remembrance of the dead for they haue their weekes mind for the dead the seuenth error 18 day nay their halfe weekes mind the third day their moneths mind the thirtith day and beside their anniuersarie or yeeres minde I pray you what neede all this Where doe they finde that wee should mourne for the dead a moneth thirtie dayes together much lesse a whole yeere Ioseph mourned but seuen dayes for his father Genesis 50.10 So did the Gileadites for Saul 1. Samuel 31.13 The Egyptians in deede mourned threescore and tenne daies when Ioseph mourned but seuen that we may see a manifest difference betweene the moderate mourning of the faithful and the excessiue lamentation of infidels But the popish yeeres mindes doe farre exceede the Egyptians stinted mourning there being fiue times 70. daies in a yeere Yet yeerely stipends erected for weekely monethly quarterly or yeerely sermons we mislike not being ordained for the instruction of the people without any relation to the soules of the dead otherwise then to giue God thankes for them and those good things which the Lord wrought by them error 19 4 They doe greatly erre and are deceiued in holding it to be a meritorious worke which is performed in the buriall of the dead alleadging to this purpose that place 2. Sam. 2.5 where Dauid sent messengers to the men of Iabesh Gilead saying Blessed are ye of the Lord that you haue shewed such kindnes vnto your Lord Saul and haue buried him therefore now the Lord shewe mercie and truth vnto you Bellarm. cap. 19. Answere There can be no such conclusion gathered out of these words The Lord will shewe mercie according to his truth and promise to those that are mercifull Ergo it is meritorious to be mercifull for here the reward dependeth of Gods promise and truth not vpon the worthines of the worke Indeed Dauid saith as it followeth in that place I will recompence this benefite because you haue done this thing They might deserue kindnes at the hands of Dauid because one good turne requireth another but before the Lord there is no merite or desert Secondly to burie the dead is a worke of charitie and therefore commanded as all other dueties of charitie are The things then commanded we doe of duetie we are bound to doe them Ergo they are not meritorious So saith our Sauiour Christ Doth the master thanke his seruant for doing that which he was commanded I trow not Luk. 17.9 error 20 5 In their funerals and suffrages for the dead they doe make great difference betweene the rich and the poore for they say it is possible that so many prayers and suffrages may bee made at once for the dead that their soules may at once be deliuered out of Purgatorie Et ideo in hoc solo casu melior est conditio diuitis quà m pauperis quia habet vnde suffragia fiant pro ipso And therefore in this case onely the estate of the rich is better then the poore because he hath wherewithall suffrages should be made that is able to giue great legacies and bequests to that end Albert mag de officio miss tract 3. Againe they haue greater respect vnto the Pope departed then any other for the first day there must be 200. Masses read for his soule and for nine daies after an 100. Masses euery day Tilemann de primat pontif error 86. Ans. Where doe they reade in all the scriptures that the rich in matters of the soule should be preferred before the poore nay the scripture saith plainly that God is no accepter of persons Act. 10.34 And S. Iames saith We ought not to regard a rich man that weareth goodly apparell hauing a gold ring before a poore man in vile apparell 2. vers 2. Where also doe they learne to pray for none but for those for whom they are hired to pray And if praier be a worke of charitie and if by their praiers they can deliuer mens soules out of Purgatorie why doe they not extend their charitie to all in praying for them What if the rich Glutton and poore Lazarus were aliue now or these popish Masse-mongers had liued then would they haue been bought for money to haue prayed for the rich mans soule and let Lazarus alone It is like they would But surely all their Masses should neither haue profited the one nor the want of them haue hindered the other Marke I pray you what Augustine saith Praeclaras exequias in conspectu hominum purpurato illi diuiti turba exhibuit famulorum sed multò clariores in conspectu domini vlceroso illi pauperi ministerium praebuit angelorum A goodly funerall did the friends and seruants make for the rich man arayed in skarlet in the sight of the world but a more blessed buriall had the poore man in the sight of God by the ministerie of the angels Therefore there is no respect of persons to be had among the dead neither haue the rich any greater priuiledge for the multitude of suffrages then the poore that wanteth them for no doubt the rich mans executors spared for no cost Masses Trentals Diriges they had enough if they were then to be had yet for all this stirre his soule went to Hell and Lazarus soule was by the angels caried to heauen that had none of this geere 6. Lastly if there were no other thing to be misliked in their Funerals this were sufficient to condemne them as abominable that they thinke their singing error 21 chaunting ringing giuing of dole and almes to the poore and all other their superstitious customes doe helpe and profite the dead Bellarm. ibid. Augustine giueth two reasons of this duetie to be shewed in the burying of the dead First Corpori humando quicquid impenditur non est praesidium salutis sed humanitatis officium What duetie is performed in enterring the bodie is an officious worke of humanitie not any reliefe for the health of the soule Secondly sayth he Corpori mortuo sed tamen resurrecturo impensum huiusmodi officium est quodammodo eiusdem
be adored And thus it is lawfull profitable and expedient for the Church to Canonize Saints Bellarm. cap. 7. Argum. 1. The Patriarkes and Prophets were Canonized for Saints in the old law Heb. 11. So Act. 7. Stephen other were Canonized therfore it is credible that the Lord would haue the same order still continued in his Church Bellarm. cap. 7. Ans. First neither in the old nor the new lawe were any set vp to be Saints with intent to be worshipped called vpon temples to be consecrated in their names but onely the scripture giueth testimonie of them as of holy and faithfull men and so may we also honour the blessed Martyrs whom the cruell Emperours of Rome and since them the Popes of Rome haue sent through fire and other torments to heauen Secondly when they haue as good testimonie for their Saints as we haue for the holy Patriarkes and Prophets they may be bold to pronounce them to be holy blessed Thirdly your argument followeth not vnles you will say that the Church may doe all things now which the Prophets and Apostles did then They may as well make scripture and more Canonicall bookes by the same reason as make and Canonize new Saints The Protestants THat none of the Saints are to be adored or worshipped their images or reliques or praiers to be made vnto them or any such honor to be giuen them it shall afterward appeare more at large And therefore they ought not to be Canonized to any such end or purpose We also grant that the number of Gods Saints and elect is encreased daylie and we are sure in generall as the scripture testifieth that the death of his Saints is precious in the sight of God Psal. 116.15 And that all are blessed that dye in the Lord But particularly we are not able certainly to determine of any the matter is to be left wholly vnto God and we in the meane time to hope the best Argum. 1 If the Church hath authoritie to Canonize Saints determine of the election or saluation of men then may we as well iudge of the condemnation of those that are lost for if it be knowen to the Church who are Saints in heauen they also may as wel define who are damned in hell But this none can doe nay it were great rashnes and want of charity for any so to take vpon them S. Paul saith Why condemnest thou another mans seruant hee standeth or falleth to his owne master Rom. 14.4 No man can iudge whether the seruant stand or fall but his Master Ergo if the Church presume to determine of the election or damnation of those that are departed she is nowe a Mistres and Lady rather of the Saintes then they Lords or patrones to her as the Papistes holde they are Argum. 2 Iudge not saith S. Paul 1. Corinth 4.5 before the time vntill the Lord come The iudgement then of men who are saued and who are condemned is reserued for the comming of Christ Therefore it is great presumption for men to preuent the time and to take vpon them to bee Iudges in Gods place Againe our Sauiour Christ saith that To sit at his right hand or left in his kingdome was not his to giue meaning as he was man but it shal be giuen to them for whome it is prepared of my Father Math. 20.23 How then is it in the power of any sinfull man to giue vnto any a seat either at the right hand or left hand of Christ in the kingdome of God Argument Gualter Bruti Fox page 487. Augustine also consenteth Non separatio iam cuique tuta est illius erit separatio qui non nouit errare Nos in hac vita difficile est vt nos ipsos nouerimus quantò minùs debemus de quoquā praeproperam ferre sententiam It is not safe for men now to make separation of the good and bad it belongeth to him that can not erre We in this life do hardly know our selues howe much lesse ought we to iudge rashly of others exposit in Psalm 139. Here are two reasons giuen why it is not lawfull for men to iudge of the election or reprobation of men first their iudgement is subiect to error and therefore the matter must be referred to God who erreth not Secondly we can not iudge our selues much lesse can we iudge of others Ergo no man liuing ought or is able to define either who are Saints in heauen or who are damned in Hell AN APPENDIX OR THIRD PART of other circumstances which belong to the Canonizing of Saints The Papists THey say that it doth appertaine onely to the Pope to Canonize a Saint for error 24 the whole Church and that none ought to be acknowledged for Saints but they that are so Canonized by him And that herein the Pope is of so infallible a iudgement that he can not erre in Canonizing of Saints because that ordinarily none are Canonized by the Pope for saintes which haue not beene knowne to worke miracles Bellarm. lib. 1. cap. 8.9 10. The Protestants FIrst if saintes were to be registred and Canonized as they say yet it should not belong to the Pope but to the whole Church Argum. 1 The Pope hath no authoritie ouer the whole Church no nor yet in any other Bishoppes dioces no more then they haue in his Let him be content with his owne dioces and it were to be wished that he could rule that well the whole world is too large a prouince for him 2 The whole Church hath power to excommunicate and deliuer vp to sathan 1. Corinth 5. 4. and to cut off the prophane and wicked from the Church of God as heathen and publicanes Math. 18.17 Ergo to iudge who are members of the Church and saintes of God is a matter which appertaineth to the whole Church 3 Before Anno. 800. in the time of Carolus magnus there was no saint publiquely Canonized by the pope as Bellarm. confesseth but the truth is this custome of Canonizing saints beganne not till more then 1000. yeare after Christ til Alexander the 3. his time and Gregorie the 7. I pray you then were there no saints before if there were who canonized them Secondly So much as is to be knowne of saints and holy men euery Christian is to acknowledge without any publike decree or determination of the Pope or any other for the word of God giueth rules whereby we may discern the righteous from the vnrighteous Christ speaking of false prophets sayeth By their fruites ye shall know them Math. 7.16 And againe he fayth thus to his Apostles By this shal men know that you are my disciples if you loue one another Iohn 13.35 By these rules it is easie for euery Christian to iudge who for the present time are the true disciples of Christ who otherwise Thirdly it is a most impudent and shameles saying that the Pope can not erre in canonizing of Saintes 1 Miracles are no sufficient proofe of a saint for
reliques yea one and the selfe same relique is sayd to be in diuers places As of S. Iohn Baptists head his face they say is at S. Iean Angelz the rest of his head at Malta his skull at Nemours his braine at Nouium Rastrouiense his iaw bone at Vesalium a peece of his eare at S. Floride his forehead and haires in Spayne at S. Saluadores and yet for all this his whole head is to bee seene at Saint Siluesters in Rome and at Amiens in France Fulk Matthew 14.2 Thus they haue mangled also the bodie of Saint Peter halfe they say is at Saint Peters in Rome halfe at Saint Paules his head at Saint Iohn Laterane his neather iawe with his beard at Poycters in Fraunce at Triers many of his bones Fulk Rom. 16. sect 4. See what mockage and cosoning here is and abusing of simple people How can their whole bodies bee in one place and yet their parts and bones in another And where doe they learne thus to dismember their bodies and to rake them out of their graues The honouring of the bodies of Martyrs is to suffer them quietly to rest in their graues and not to rot aboue the ground Iosias honoured the Prophets sepulchre and would not remoue his bones herein therefore they dishonour the Martyrs and offer violence to their bodies thinking falsely that they doe great worship vnto them Augustine sayth that hee which would now renewe the ceremonies of the Iewes that are as it were buried tanquam sopitos cineres eruens non erit pius deductor aut baiulus corporis sed impius sepulturae violator Epistol 19. He should be as one raking in the ashes of the dead and so bee rather a violator of Christian buriall then a bringer of the bodie honestly to the ground So by Augustines iudgement eruens sopitos cineres he that pulleth out dead mens ashes bones or reliques is sepulturae violator a prophaner of their buriall THE THIRD PART OF THE KEEPING and preseruing of reliques The Papists error 33 WE must not thinke it impossible that the monuments of Saints as their garments reliques bones should endure a long time seeing Manna was kept so many hundred yeeres in the pot which was placed by the Arke being a thing so apt to putrifie Rhemist Hebr. 9. sect 4. Ans. When we haue a commandement for the reseruation of such things as the Israelites had we may beleeue they will keepe so long And againe the Israelites for all that did not worship the pot of Manna though it were of such long continuance The Protestants THe bodies and bones of men departed neither are to be kept out of their graues as we haue shewed neither can they be preserued without corruption Argum. 1. Vnto all Adams seede it is sayd Dust thou art and to dust shalt thou returne only the bodie of Christ had this priuiledge Psal. 16. Not to see corruption Ergo the bodies of men departed though they were neuer so holy being all the seede of Adam must be turned to dust Argum. 2. If they would glorifie God and speake the truth they doe very wel knowe by experience that the reliques of Saints haue no such promise or warrant for their continuance for most if not all of their reliques were forged and deuised and no such thing indeed S. Peters braine at Genoua was found to be a pumice stone S. Antonies arme was found to be an Harts pissle at Toures of late the image of Venus in an Agate was worshipped for the image of the Virgine Mary the blood of Hales in England was descried to be but the blood of a drake the three hostes at Caleis were but three white counters sodred into a marble stone These and many such monuments and reliques of Saints the Church of Rome hath great store no maruaile now if they be of long continuance for stones and counters may last a great while and drakes blood with other such stuffe is not so daintie but it may be still renewed Of such cosoning trickes Augustine complained in his time speaking of runnagate Monkes he saith Alij membra martyrum si tamen martyrum venditant Alij fimbrias suas phylacteria magnificant Some doe boast of reliques of Martyrs which they carrie about perhaps they are no such reliques some doe extoll their habite and Monkish weede De opere Monachorum cap. 28. See then I pray you what diuellish idolatrie was this to cause the people to worship counters drakes blood Harts sinewes and other such base creatures in stead of reliques which though they were such indeede ought not to be worshipped THE FOVRTH PART CONCERNING VISIsions and miracles done at the Tombes and reliques of Martyrs The Papists FIrst they almost make it an ordinarie thing in their Church to worke miracles Bellarmine sayth that it is a sufficient note of the Church the glorie or error 34 power of miracles De eccles lib. 4. cap. 14. Christ sayth that they that doe beleeue in him shall doe greater workes then he No maruaile then if the image of our Ladie say they and the like worke miracles as Peters shadowe did and that they seeme greater then Christs for he promiseth that his Saints shall worke greater miracles then himselfe Rhemist annot Iohn 14. sect 3. They also call vpon vs to confirme our doctrine by miracles because we preach newly and extraordinarily Rhemist 2. Corinth 12. sect 5. The Protestants Ans. FIrst that place alleadged proueth not such a generalitie and perpetuitie of working miracles for then euery one that beleeueth should do greater workes then Christ for our Sauiour speaketh generally He that beleeueth Augustine doth farre otherwise and in a better sense expound this place He that beleeueth in me shall doe the same workes that I doe Quae opera nisi vt ex impio iustus fiat prius ego facio deinde ipse faciet quia facio vt ipse faciat What workes sayth he but that he which beleeueth of a wicked man shall be made righteous which worke first I doe sayth Christ then he himselfe doth it because I make him to doe it Quod vtique in illo sed non sine illo Christus operatur Mans conuersion is wrought by Christ in man not altogether without man because Christ working in vs doth enable vs by his grace to worke out our saluation Philipp 2.12 yet is it not our selues that worke but the grace of God in vs. Then it followeth he shall doe greater workes then these Prorsus maius hoc esse dixerim quam est coelum terra The redemption and conuersion of men is a greater worke then the heauens or the earth Tract in Iohann 72. Augustine therefore doth properly vnderstand this place not of outward miracles but of the wonderfull conuersion of the heart which we are sayd to worke because Christ worketh it in vs. 2. As we denie not but that there may in these daies be miracles wrought and all such miracles as serue to confirme
Ruffinus that it was left at Ierusalem and that Helena sent a peece of it to Constantinople and in many other places there are peeces of the Crosse to bee seene which if they were all laied together as Erasmus saith would fill a shippe for why Paulinus witnesseth that the Crosse remaineth whole at Ierusalem as though it had been neuer touched though innumerable peeces be dayly cut off from it at the request of men But this fable that goeth vnder the name of Paulinus the Papistes themselues are ashamed of But if the true and right Crosse were to be had why might it not be serued if people beganne to abuse it to Idolatrie as Hezekiah serued the brasen serpent he brake it in peeces when the people began to make an Idol of it Augustine saith Christus ambulauit in mari vt ostenderet in mari esse viam sed tù quoniam i◠mari ambulare non potes naui portare ligno portare crede in crucifixum poteris peruenire Nemo potest transire mare huius seculi nisi Cruce Christi portatus Christ walked in the Sea to shewe vs that our way must bee through the Sea But thou because thou canst not walke in the sea must sayle in a ship and be carried in a peece of wood Beleeue in him that was crucified for thee No man can passe the sea of this world but being borne vp with the crosse of Christ. Heere Augustine maketh no reckoning of the wood of the Crosse which was easier to be had in his daies then euer since but ascribeth al to faith and beleefe in Christ crucified THE SECOND ARTICLE OF THE Image of the Crosse or Crucifix The Papists THe Image of Christ vpon the crosse whether painted carued or grauen we error 43 see is had in great honour amongst our aduersaries They kneele downe before their crucifix weare it in their bosomes next to their heart carry it in their iourneyes set it vp to be adored in their churches Argum. 1. As adoration was done vnto God in olde time at and before the Arke and Tabernacle so it may be done now at or before a crucifix relique image Rhemist annot Heb. 11. sect 9. Ans. 1. It is not al one to worship God at or before a thing as to worship and adore the thing the Israelits worshipped God in at or before the Tabernacle yet did they not worship the Tabernacle as you do the crucifix 2. They might worship God before the Arke because they were commanded so to do but it is not lawfull to fall downe before a crucifix because all such images are flatly in the 2. commandement forbidden Argum. 2. The signe of the crosse appeared to Constantine in the ayer he caused the crosse to be carried before him as an ensigne in battail When the Iewes had leaue of Iulian to build the Temple there were Crosses seene euery where in their garmentes and many such apparitions haue there beene of the Crosse Ergo it is to be honoured and worshipped Bellarmine cap. 28. Ans. 1. What if Constantine caused the Crosse to be carried before him stamped it in his coyne set vp his picture with the Crosse in his hand all this we grant was done may be done againe It was but a ciuil no religious vse of the Crosse He worshipped it not vnlesse you will say he set vp his owne image with the Crosse in his hand to be worshipped 2. As for the apparitions of the Crosse though wee think many of them to be forged yet wee deny not but that the Lord hath and may yet shewe what signes and tokens it pleaseth him in the Heauen and the earth yet it followeth not that the signe of the crosse should therfore be worshipped because it was shewed to Constantine no more then other signes and strange sights that many times appeare in the aire For the other apparition of Crosses in the Iewes garmentes wee will require it with another and yet you shal gaine nothing by it Anno. 1505. vnder the raigne of the Emperor Maximilian there appeared diuerse tokens of bloody crosses the nayles the spunge the speare and other signes of Christs passion in the garments of men and women yea in their rockes while they were a spinning reported by Francis Mirandula Carion Functius Melancton Flaccius But the Popish Chronologers make no mentiō of it as Christianus Masseus others of that profession As the Crosses in the Iewes garments that went about to establish their ceremonies againe did shew that do what they could the gospell that is the preaching of his Crosse should take place as it did so these signes in Germany did portēd that the gospel in Germany should be preached though the Papistes striued neuer so much against it But it is a farre fetcht conclusion to inferre heereupon that the signe or Image of the Crosse is to be adored The Protestants THe Image of the Crosse of Christ is neither to be painted carued grauen for any religious vse nor to be adored or worshipped but men so doing do fal into the grieuous and high offence and sinne of idolatrie Argu. 1. The Scripture neuer calleth the Crosse whereon Christ suffered the holy Crosse as the papistes do but rather cursed for S. Paul proueth that Christ became accursed for vs because he dyed vpon the Crosse according to the scripture Cursed is euery one that hangeth on a tree Howe then is it nowe honored which was then accursed And if all crosses are worthy honour because of Christ his Crosse then why not all nayles and speares for with them he was pearsed al thornes also because of his crowne of thornes yea al horse-mangers too because he was laid in a Cribbe Argum. 2 They are vncertaine of what fashion the Crosse of Christ was whetherlike the Greeke letter Υ. or this letter x. or the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T. or of this fashiō †or of this ✚ which is the vsuall fourme of their Crosses how then dare they worship that which they know not and are vncertaine of 3. All those reasons which we brought before against the worshipping of images part ◠huius quaest articul 3. may be vrged against the adoration of Crucifixes Augustine thus writeth Hanc intuentes salutiferam crucem omne calumniantium superborum virus expellimus By beholding this helpfull or helthfull Crosse we are able to auoid the poyson of all proud venemous Cauillers Hee speaketh not of any Crucifix that they had in sight but of the fruitfull meditation of the passion of Christ as he sayeth a little before Dum vigilantissima diligentissima pietate Christus crucifixus attenditur When with diligent and watchfull and godly attention we consider Christ crucified Loe this was Augustines Crucifix to meditate vpon the death of Christ. THE THIRD ARTICLE OF THE SIGNE of the Crosse in the forehead or made ouer any thing with the hand The Papists THey say it is an holy and venerable signe and meet to be
vsed to crosse the error 44 forehead and other partes to blesse them selues and their meates with crossing and such like Rhemist Argum. 1. Jacob crossed his handes when he blessed his sonnes it is lyke our Sauiour did lift vp his handes in the forme of the crosse when he blessed It is a conuenient memoriall of the death of Christ and therefore to be vsed Rhemist annot Luke 24. sect 5. Ans. 1. Iacob laid his handes after that forme because of the present occasion for the younger sonne that should be the greater was placed at his left hand and the elder at the right 2. Seeing the scripture expresseth not in what manner Christ lifted vp his hands it is great presumption for you to say it was done in the similitude of the Crosse. 3. How can it be a conuenient memoriall of Christs death beeing neither ordained of Christ nor taught by his Apostles so to be Argum. 2. Apocal. 7.3 Hurt not the earth till wee haue sealed the seruants of God in their forehead This is the signe of the Crosse Rhemist ibid. Bellarm. cap. 29. Ans. It is the signe proper to Gods elect and therefore not the signe of the Crosse which many reprobates haue receiued Fulk ibid. The Protestants THough we finde that the signe of the Crosse hath beene of ancient time vsed in Baptisme and is now in some reformed churches without popish superstition yet this ridiculous superstitious abuse of the signe of the Crosse which is common and vsual among the Papists to crosse themselues their foreheads their eies mouth lippes to crosse themselues going foorth and returning home thinking thereby to be sufficiently shended and preserued from euill we do vtterly condemne and haue worthily abolished Argum. 1. This custome of crossing hath no warrant from scripture neyther was practised by the Apostles Valentinus the Heretike was the first that made any great account of it Irenaeus lib. 1. cap. 1. therfore not to be vsed amōgst Christians Argum. 2. Math. 23.5 Christ reproueth the Pharisies for their phylacteries that is certain writings of the law in parchment which they bound to their foreheads and for their broad fringes which were notwithstanding cōmanded by the lawe If our Sauiour reproued them for abusing the things rightly instituted at the first much more worthie of blame is the superstition of Christians that hath no ground nor warrant at all Augustine sayth Christus elegit vt in cruce penderet vt ipsam crucem in cordibus fidelium figeret Christ made choise of that kind of death to hang vpon the Crosse that his Crosse might be fixed in faithfull mens hearts he saith not in frontibus in the forehead though in some editions that word be foysted into the text but in cordibus in their hearts THE FOVRTH ARTICLE OF THE POWER and efficacie of the Crosse. The Papists error 45 THe signe of the Crosse say they hath two notable and powerfull effects one is to driue away diuels and euill spirits to heale and cure diseases the other is to sanctifie and blesse creatures as our meates and drinkes which is done by the signe of the Crosse Rhemist 1. Timoth. 4. sect 12.13 Bellarm. cap. 30. Argum. 1. That the signe of the Crosse euen ex opere operato as Bellarmine sayth by the very act and making of the signe yea by a Iew Infidel or Pagan hath power to driue away the diuell they would thus proue it Dauid by his Harpe droue away the euill spirit from Saul the Angel did the like with the fishes liuer in the storie of Toby Rhemist ibid. Ans. First we must haue better scriptures then Apocryphal stories to build our faith vpon The good angels of God haue power from God to driue away euill spirits though they vse no externall signes yet it followeth not that euery man may do that which is granted to the Angels though we should admit the storie Secondly Dauid not so much by the sound of his Harpe refreshed Saul as by his godly songs and musicke chased away the spirit neither did the euill spirit depart from him but he for the while found some ease his phantasticall and melancholy fits which Sathan wrought vpon being by his pleasant harmonie somewhat allayed Thirdly all this being granted yet haue they not proued by these examples that Pagans and Infidels by the signe of the Crosse may chase away euill spirits 2. That things are hallowed and blessed by the signe of the Crosse they also proue it because the Crosse being an holy signe in it selfe doth communicate holines vnto the things signed with the Crosse Bellarm. cap. 130. Ans. First we denie the signe of the Crosse as they vse it to be an holy but rather a superstitious and deceiueable ceremonie Secondly though it were holy yet being abused it cannot transferre any holines to other things for in the law the sacrifices of the wicked though they lay vpon the Altar were not thereby sanctified but were an abomination being not offered in a right faith Nay there is no outward ceremonie so holy as that it can impart the holines to another thing as it is shewed Hagg. 2.13 Though a man did beare holy flesh in the skirt of his garment yet was it not thereby holy The Protestants FIrst it is a deceitfull toy that they beare the people in hand the diuell at the signe of the Crosse will flye away For the weapons of our warfare saith S. Paul are not carnall 2. Corinth 10.4 but the signe of the Crosse is an external and carnall no spirituall weapon and therefore preuaileth not against spirituall powers Act. 19. The diuel would not giue place when Iesus and Paul were named much lesse at the signe of the Crosse. Augustine saith Signum Christi expellit exterminatorem si cor nostrū recipiat saluatorem The signe of Christ doth expell the destroyer when our heart receiueth our Sauiour Tractat. in Iohann 50. So it is not the signe in the forhead but the faith of the heart that maketh Sathan afraid if sometime he auoyd when men signe themselues he is disposed to play with them that he may deceiue them more strongly Secondly we knowe no such meanes to sanctifie creatures by They are blessed and sanctified for our vses as S. Paul saith by the word and prayer 1. Tim. 4. Prayer therefore without warrant of the word is but presumption They therefore hauing no word for their superstitious crossings inuocations incantations popish blessings doe deceiue themselues and others in thinking that the creatures in such order are sanctified vnto them AN APPENDIX CONCERNING THE name of Iesus The Papists THe name of Iesus they say ought to be worshipped by capping and kneeling error 46 thereunto by wearing it in their cappes and setting it vp in solemne places alleadging for their purpose that of S. Paul That at the name of Iesus all things shall bow Philipp 2.10 Yea they say that Protestants by abolishing the name and Image of Christ doe make a way for Antichrist
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
purpose they do amisse And yet we deny not but that the names of holy men may be safely remembred by thankesgiuing vnto God for such excellent instruments and setting before our eyes their good example And concerning the names which haue bene superstitiously giuen in times past vnto Churches and other places though it were to bee wished that they neuer had beene so giuen yet now we vse them setting apart all superstition as ciuill names of differēce as S. Luke describeth the ship of Alexandria wherein they were carried whose badge saith he was Castor Pollux Act. 28.11 In a ciuil matter of description hee refuseth not to vse the names of the heathen goddes Augustine also giueth a good rule concerning such names He speaketh of the names of dayes which were called after the names of heathenish Idols as the 4. day in the weeke which we call Wednesday was then called and is yet in the Latine toung Dies Mercurij Mercurie his day Sic dicitur a paganis a multis Christianis sed nolumus vt dicant et vtinam corrigātur melius de ore Christiano ritus loquendi ecclesiasticus procedit So it is called of the heathē of many christians but I would not haue them called so and I wish they were amended for a Christian kinde of speaking best becommeth a Christian. Sed si quem forte cōsuetudo traxerit c. sciat illos omnes homines fuisse But if custome preuaile with a man so to speake let him vnderstand that all they were but men whome the heathen take for gods So say wee it were to be wished that we had names void of al shew of superstition but seeing for our speaking we must be ruled by custom let vs know that those saints by whose names places are called are no Gods nor Gods fellowes nor patrons or Mediators for vs nor any way to bee worshipped But they are the fellow seruants of all faithfull Christians to bee reuerenced with a Christian duety of loue not a religious worship of seruice THE THIRD PART OF THE ADORning and beautifiyng of Churches The Papists error 32 THe Temples and Churches of Christians they would haue built in the most sumptuous and costly manner yea in beauty to exceede the palaces of Princes with siluer golde silke Veluet to be decked and adorned Bellarmine cap. 6. Argum. 1. The Tabernacle of the Iewes was of exceeding beauty the Curtaines therof of silke the vessels euen to the snuffers for the Lampes were of golde the Priests garment had a breastplate of golde set about with precious stones Therfore why should not the Temples of Christians be in like sort adorned and set foorth as Isay prophecieth that the Glory of Lebanon shal come the Firre Oliue and Boxe tree to beautifie my sanctuary Isai. 60.13 which is literally to be vnderstood Bellarm. ibid. Ans. First if the Iesuite had turned his argument and reasoned thus the temple of the Iewes was gorgeous and sumptuous and beautifull to the eye therfore Churches of Christians ought not to be so now he had reasoned much better for their seruing of God was externall now God will be worshipped in spirit All things were done vnto them in types and figures the outward glorie of their temple was a liuely figure of the spirituall beautie of the Church of Christ. Secondly where you would haue the prophecie of Isay to be literally vnderstood you haue made a good argument for the Iewes for then they shall haue their sanctuarie restored againe which the Prophet speaketh of by name And if that place of Isay haue a literall sense why not that also 54.10 I will lay thy stones with Carbuncle and thy foundation with the Saphires I wil make thy windowes of Emeraudes and thy gates shining stones Say also that this shal be literally performed and so according to this grosse sense the prophecie of Haggie shal also be fulfilled the glorie of the last house shal be greater then the first Hagg. 2.10 But I thinke you neuer sawe Church built in this goodly manner in beautie surpassing the Iewish temple nor neuer shall The Protestants THat the Churches of Christians and places of praier ought decently to bee kept yea and with conuenient cost and seemely beautie to be built and repaired and Church vessels with other necessarie furniture to be of the best not of the worst sort we doe both commend it and practise it for so we learne by the example of our Sauiour that cast out of the temple sellers of doues and money changers and would not suffer them to carrie vessels through it Mark 11.15 16. that the house of praier ought to be reuerently regarded but yet it followeth not that such immoderate and excessiue cost should be bestowed vpon the walles of the Church and Idols to garnish and beautifie idolatrie and poore people in the meane time to want A Matrone ought to goe comely and decently apparelled though not tricked vp with the iewels and ornaments of an harlot Argum. 1. Our Sauiour Christ reproueth the Scribes and Pharisees because they drewe the people to bee good vnto the altar and bestowe largely vpon them and so leaue their parents helplesse Math. 15.5 And he often doth inculcate that golden saying I will haue mercie not sacrifice it is better to succour the liuing temples of God which are the bodies of his poore children then to bestowe superfluous cost vpon dead temples of stone Argum. 2. Christ also doth rebuke them because like hypocrites they did garnish the sepulchres of the Prophets yet persecuted their doctrine Math. 23.29 so all popish pharisees are worthie of blame that take greater care in garnishing the temples and tombes of the holy Apostles and Martyrs then they doe in setting forth their holy doctrine and preaching the Gospell nay they doe contemne persecute and hate that doctrine for the which those holy men died so that this prouerbe was very well deuised of them In times past we had golden Priests and woodden Cuppes now we haue woodden Priests and golden Cuppes Augustine exhorting the people to be liberall to their Bishops and Pastors thus writeth further Forte ecclesiam fabricat forte vtile aliquid in domo dei molitur expectat vt attendas expectat vt intelligas super egenum Perhaps he is in building a Church and doing some profitable worke in the house of God he looketh that thou shouldest attend and consider of his neede By this it appeareth that Churches were not superfluous costly in Augustines time for nothing was done but what was thought necessarie and profitable and the builders which were then for the most part their Bishops were not of any great abilitie to bestowe superfluous cost nay they were not able to finish the necessarie workes without the beneuolence and contribution of the people THE FOVRTH PART OF THE DEDICAtion of Churches The Papists error 53 THe superstitious dedication of their Churches with the Annuall memories thereof they would warrant
wracke And as their cause was not good so neither were the meanes that they vsed for they brought S. George and S. Denys into the field against the Turkes and left Christ at home If the Israelites could not be deliuered from the Philistims by the presence of the Arke but thirtie thousand fell before them and all because of their sinnes let not men thinke that popish Saints can defend them while their liues remaine vnreformed at home 2. That the heathen are not to be prouoked to warre but vpon iust cause that is when they prouoke vs it appeareth by the example of the Israelites who as they came from Aegypt sent vnto the King of Edom and Moab that they might haue leaue to walke through their land but they not granting so much yet the people of God offered them no violence but went a longer iourney about Iudg. 11.17 Augustine sayth Sapiens gesturus est iusta bella sed multo magis dolebit iustorum necessitatem extitisse bellorum A wise man will take iust warre in hand but it more grieueth him that he hath iust cause to warre And what he meaneth by iust warre he further sheweth Iniquitas partis aduersae iusta bella ingerit gerenda sapienti The iniquitie or iniuries of the aduerse part doth giue vnto a wise man occasion of iust warre Iust warre therefore ariseth when men are prouoked by iniuries THE EIGHT QVESTION CONCERNING holy and festiuall dayes THis question hath diuers parts First of holy dayes in generall Secondly of the Lords day Thirdly of the Festiuall dayes of Christ and the holy Ghost Fourthly of Saints holy dayes Fiftly of the time of Lent THE FIRST PART OF HOLY DAIES in generall The Papists error 58 FIrst they hold that holy and festiual daies are in themselues and properly and truely more sacred and holy then other daies are Bellarm. cap. 10. proposit 2. Apocalyps 1.10 I was in the spirit saith the Apostle on the Lords day God reuealeth such great things to Prophets rather vpon holy daies then prophane daies Ergo some daies holier then other Rhemist Apocal. 1. sect 6. The Protestants Ans. FIrst God giueth not his graces in respect of times but according to his owne pleasure Times of praier he chooseth often and of other godly exercises not for the worthines or holines of the times but for the better disposition of his seruants in such exercises to receiue them yet this was not perpetually obserued for God appeared to Moses keeping of sheepe Exod. 3. to Amos following his herd Amos 7. Secondly wee grant that the Lords day being commanded of God and so discerned from other daies may be said to be holier then the rest in respect of the present vse but not in the nature of the day for then could it not haue been changed from the last day in the weeke to the first as water in Baptisme is holier then other waters because of the sacred vse not in it selfe as by a qualitie of holines inherent And as for other festiuall daies which haue not the like institution they are appoynted onely of the Church for Christian policie orders sake for the exercise of religion But this now popish before time Iewish distinction of daies as being by their nature hoâ—â—er then other is flatly against the Apostles rule Rom. 14.5 One putteth difference betweene day and day and Galath 4.10 You obserue daies and moneths times and yeeres Augustine saith Nos dominicum diem pascha celebramus sed quia intelligimus quo pertineant non tempora obseruamus sed quae illis significantur temporibus Cont. Adimant cap. 16. We keepe the Lords day and the feast of Easter not obseruing the times but remembring what is signified by those times that is for what cause they were ordained Ergo obseruers of times are reproued The Papists 2. THey affirme the keeping and sanctification of holy dayes to be necessary errour 59 Rhemist annot Galath 4. sect 5. and that we are bound in conscience to keepe the holy dayes appointed of the Church although no offence or scandale might follow and ensue vpon the neglecting of them Esther 9. Mardocheus and Esther appoint a new festiuall day not instituted of God and bind euery one to the obseruing therof that none should faile to obserue it ver 27. Ergo men bound in conscience to keep festiuall daies Bellarm. ca. 10. The Protestants Ans. FIrst though we refuse not some other festiuall daies yet we acknowledge none necessary more then are of the holy Ghosts appointing in the Scripture Secondly we deny that the constitutions of the Church for holy dayes do bind Christians in respect of the dayes them selues in conscience to keepe them otherwise then they may giue offence by their contempt and disobedience to the holesome decrees of the Church for it selfe in it owne nature is indifferent neither can the Church make a thing necessary in nature which God hath left indifferent nothing bindeth absolutely in conscience but that which is necessary by nature wherefore keeping of holy dayes being not enioyned but left indifferent in the word bindeth no otherwise then we haue said Thirdly the example of Esther sheweth that the Church hath authoritie to appoint for ciuill vses dayes of reioycing that festiuall day then begun did not binde the obseruers in conscience no otherwise then they were bound in all lawfull things to obey their gouernours for their consent was required and they promised both for themselues their seede to keepe that day Esther 9.27 Whereby it appeareth that they were not bound absolutely in conscience to obserue it Augustine speaking of the Sabboth saith thus haec est dies quam fecit Dominus exultemus laetemur in ea This is the day which the Lord hath made let vs reioyce and be glad therein Psal. 118.24 This onely holy day he saith is of the Lords making and therefore of all other necessary to be kept THE SECOND PART OF THE Lords day The Papists THe seuerall pointes wherein our aduersaries and we doe differ about the errour 60 Christian Sabboth are these First the principall exercise of the Sabboth say they is for the people to come to the Church and heare Masse which their abominable and idolatrous sacrifice they make the proper worke of the Sabboth Catechism Roman pag. 649. The Protestants THe Sabboth was ordayned for the people to assemble together to heare the word read Act. 15.21 preached and to receiue the Sacramets Act. 20.7 and to offer vp their praiers these were the proper exercises of the Sabboth as for the popish sacrifice of the Masse we finde no mention at all thereof in Scripture The Papists error 61 2. WE dissent about the rest of the Sabboth they allow such workes to be done vpon the Sabboth as shal be permitted by the Prelates and Ordinaries and such as by long custome haue bene vsed Bellarm. cap. 10. The Protestants WE holde that as the Lords day was instituted of
accomplished as of the resurrection of Christ and the Aduent or comming downe of the holy spirite but also to betoken vnto vs things to come as our rest and glory in the kingdome of God Bellarm. de cultu sanctor li. 3. ca. 11. The Protestants 1. WE graunt that the Sabboth may be so applied both to call to remembraunce things already as vpon that day done as the resurrection of Christ and the descending of the holy Ghost Some think also that Christ vpon that day was baptized vpon that day turned water into wine fed fiue thousand with a few loaues came vnto his Apostles after his resurrection the dores being shut and that as vpon this daye he shall appeare to iudgement but vpon what ground I know not Certaine it is that vpon this daye Christ rose againe and that the holy Ghost came downe then vpon his Apostles We denye not but that the keeping of the Lords day holy may fitly bring vnto our remembrance these things yea and that it may be a type and symbole vnto vs in some sort both of things spirituall as to betoken our ceasing and resting from the workes of sinne Hebr. 4.10 and 1. Pet. 4.1 as also of things to come as the kingdome of heauen is called a Sabboth Isai. 66.23 But we dare not neither will affirme that the Sabboth was ordained constituted for any such end for the commandement of the Sabboth now to vs is onely moral not typical or ceremonial as the Iewish Sabboth was but looke wherein the Sabboth was moral to the Iewes so it is kept still As in these two poynts it was morall to them first to be a signe betweene them and the Lord and to distinguish them from other people Exod. 31.17 And so also the right keeping of the Lords day is a notable outward marke of difference betweene the Church of God all others Secondly that vpon the Sabboth they should resort together and heare the lawe read and preached Act. 15.21 And for this cause namely the exercise of religion are Christians chiefly bound to the Sabboth It may I say fitly be drawne to resemble heauenly and spirituall things but that is not any end of the institution The Iewes had two kind of types typos factos and typos destinatos types made and applied and types appoynted and ordained of God to shadowe forth some notable thing as the Paschall Lambe was typus destinatus of our Sauiour Christ as they were not to breake a bone of the Lambe so was it accordingly performed in Christ. They had also many types beside that were not destined to signifie any certaine thing of such S. Paul speaketh 1. Corinth 10 6 11. So wee say of the Sabboth that it is not typus destinatus it is not instituted for any shadowe or signification though it may be fitly applied to such an vse The Papists 6. THey say that we are not bound vpon the Sabboth by any peculiar commandement to abstaine from sinne more then vpon any other day neither error 65 that the internall act of religion appertaineth to the keeping of the Sabboth but the external that any sinne committed vpon the Sabboth is not therby the greater neither that we are more bound vpon the Sabboth to seeke for internall grace then vpon any other day Bellarm. lib. 3. cap. 10. propos 4. The Protestants Ans. FIrst we grant that all sinne as of theft adulterie and the like are in their owne nature alike at what time soeuer they are committed yet they may be made more hainous by the circumstances as of the place as sacriledge is greater then common theft so why not of the time Secondly if that which is no sinne vpon the worke-day be a sinne vpon the Sabboth as to digge to plough to cart then that which is a sinne of it selfe as to steale to coÌ„mit adulterie must needs be greater more hainous being done vpon the Sabboth for beside the sinne he also prophaneth the Sabboth which is the breach of another commandement Thirdly the internall act of religion is properly commanded in the sanctifying of the Sabboth for it cannot be sanctified by the externall act of going to Church and hearing the word vnlesse a man be inwardly in the deuotion of his heart prepared for those holy exercises So inward grace is more sought for vpon the Sabboth not in respect of that inward desire which we haue vnto them which ought alwaies to be alike feruent in vs if it were possible but because of those outward meanes of hearing the word publique prayer receiuing the Sacraments which are vpon the Sabboth for the which we ought more especially to prepare examine our selues Ecclesiast 4.17 1. Corinth 11.28 Augustine sayth speaking of the Iewish women Quanto meliùs foeminae eâ—ruÌ„ lanam facerent quà m illo die in neomenijs saltarent spiritualiter obseruat Sabbatum Christianus abstinens se ab opere seruili id est à peccato Tractat. 3. in Iohan. Their women might be better occupied in spinning at home then in dauncing vpon this day for a Christian doth spiritually keepe the Sabboth in abstaining from al seruile worke that is from sinne They then that do obserue the Sabboth onely in externall acts doe but carnally keepe it The Papists error 66 7. THey hold it a thing vnlawfull for Christians to fast vpon the Lords day Bellarm. lib. 3. de cultu sanctor cap. 11. The Protestants Ans. FIrst we grant that this opinion is very ancient that in Tertullians time it was receiued in many Churches and they thought it as vnlawfull to bow the knee vpoÌ„ the Lords day Tertul. lib. de coron Militis Die dominico ieiunare nefas ducimus de geniculis adorare We count it vnlawfull to fast vpon the Lords day and to pray kneeling But the Papists obserue not the one why then should they binde themselues to the other Ignatius maketh fasting vpon the Sabboth as great an offence as the killing of Christ himselfe Epistol ad Philipp But I trust they will not say so Secondly the reasons why fasting is not to be vsed vpon the Lords day because the Iesuite setteth downe none I will supplie out of Augustine first Sentio saith he ad significandam requiem sempiternam vbi est verum Sabbatum relaxationem quà m constrictionem ieiunij aptius conuenire I thinke that to signifie the eternall rest which is the true Sabboth libertie rather then the vrging of fasting doth most fitly agree But to this we answere that this signification of eternall rest is no essentiall part of sanctifying the Sabboth nor no end of the institution as we haue shewed afore though it may haue such an application and therefore this reason proueth not such a necessitie of not fasting vpon the Sabboth Secondly Die dominico ieiunare magnum est scandalum It is a great offence to fast on the Lords day because the Manichees made choise of that day to fast in Per quod factum
est vt ieiunium Sabbati horribilius haberetur By the which sayth he it came to passe that the fast of the Sabboth was more abhorred Augustin ibid. But this reason now bindeth not vs because the name and heresie of the Manichees is now worne out and therefore there is no feare of any scandale to arise that way Thirdly we grant that the Lords day is not the fittest time for publique fasts first because it is a day of reioycing so we reade that the people in Nehemiah his time were forbidden to mourne and weepe after the lawe was read vnto them by Ezra because it was a day of ioy and mirth Nehem. 8.11 Secondly the day of solemne and publique fasting ought to be set a part from other dayes and to be proclaimed solemnely and to be spent wholly in spirituall exercises euen as the Sabboth with vacation and rest from other bodily labours as we may reade 2. Chronicl 20.3 Nehem. 9.1 And therefore any day is more fit then the Sabboth because that is a holy day alreadie vnto the Lord but when we will humble our selues before the Lord by fasting and prayer some day would onely for that purpose bee consecrate vnto GOD that may be as a voluntarie sacrifice whereas wee are bound of necessitie to keepe the Lords day But concerning priuate and particular fasts when men by themselues haue occasion to giue themselues to prayer whereof S. Paul speaketh 1. Corinth 7.5 Such priuate exercises may be better performed vpon the Sabboth because of the ordinarie exercises of the word which are notable meanes to kindle and stirre vp true deuotion in him which at that time will humble himselfe yea and publike fasts though not ordinarily yet wheÌ„ there is iust occasion may be kept vpon the Sabboth as we reade Act. 20.7 how that Paul continued his preaching till midnight whereof Augustine writeth thus Necessarius sermo resiciendi corporis causa interrumpendus esse non visus est profecturo Apostolo The necessary preaching of the Apostle he thought not good for the refreshing of their bodies to breake off being readie to depart We conclude therefore that it is lawfull to fast vpon the Lords day though it be not alwaies expedient And Augustine very well determineth this matter Ego in Euangelicis Apostolicis literis video praeceptum esse ieiunium quibus autem diebuâ—â—non oporteat ieiunare quibus oporteat praecepto domini vel Apostolorum non inuenâ—o de finitum I finde both in the Euangelicall and Apostolicall writings that fasting is commanded but vpon what dayes we ought to fast vpon what we ought not I doe not finde it defined Epistol 86. Wherefore to fast or not to fast vpon the Lords day or vpon any other being not determined in scripture is left as a thing indifferent to the Church of God The Papists error 67 8. THe name Sunday is an heathenish calling as al other weeke-daies in our language some imposed after the names of Planets as in the Romanes time some by the name of certaine Idols which the Saxons did worship which names the Church vseth not but hath appoynted to call the first day the Dominike after the Apostle Apocal. 1.10 the other by the name Feries vntill the last of the weeke which she calleth by the old name Sabboth because that was of God not by imposition of the heathen Rhemist annot Apocal. 1. sect 6. The Protestants Ans. FIrst as the name of Sunday and the rest is of the heathenish beginning and therefore were better to be otherwise termed as the first second or third from the Lords day as the Iewes called their daies from the Sabboth so your terme of feries is no lesse heathenish deriued from the word feria or feriae which were so called a feriendis victimis of striking the heathenish sacrifices as Sextus Pompeius sayth Fulk ibid. 2. We haue other names also that might bee reformed as of our moneths as March is so called of Mars Iune of Iuno Ianuary of Ianus which were heathen goddes Iuly and August doe beare the names of men yea and if wee might bee inuentors of newe names the termes of Christmas Michaelmas Candlemas should not stand in force nor any more be vsed which are as offensiue as the rest for as for the names of heathen Idols the most part are ignorant of them but the vulgar terme of Masse is to too well known too much loued of many of our countrey men Now for the name Sunday which is so great a mote in your eye if there were no more but that Augustine sheweth how it might be fauourably expounded Dies magni solis celebramus illius solis de quo dicit scriptura orietur vobis sol iustitiae We doe keepe Sunday holy namely of that great Sunne whereof the scripture speaketh the Sunne of righteousnesse shall arise 3. We wish that all these termes might be layd downe as Augustine sayth Nolumus vt dicant vtinam corrigantur vt non dicant We would not haue men so to speake and I wish they were reformed But seeing by continuall custome mens tongues are inured to such termes let them knowe that they are vsed onely as ciuill names to call things by not for any religion or mysterie in them contained or signified THE THIRD PART OF THE FESTIVAL daies of Christ and the holy Ghost The Papists THE feasts of Easter and Whitsontide and other solemnities of Christ were error 68 prescribed they say by the Apostles Rhemist Matth. 15. sect 2. to be kept vpon certaine dayes and that Peter did appoint that Easter should not be kept the 14. day of the first Moone as the Iewes obserued it but the Lordes day after And of the feast of Pentecost mention is made 1. Corinth 16.8 Ergo these feasts were instituted of the Apostles Bellarm. cap. 12.13 The Protestants Ans. FIrst wee graunt that it is expedient for the Church to keepe the memoriall of the Natiuitie Passion Resurrection Ascension of Christ and of the comming of the holy Ghost and the dayes instituted for the remembrance thereof no doubt ought to be had in greater account then any other holy dayes instituted by the Church Secondly it cannot be proued that they were prescribed by the Apostles or if they were but as indifferent ceremonies which are subiect to alteration and in the which the religion or worship of God dooth not consist Certaine it is that before the time of Constantine the great there were not many festiuall dayes kept in so much that the feasts of the Natiuitie of Christ Easter Pentecost were not vniformally obserued for many yeares after as appeareth by diuerse Councels And before Constantines time there was great contention betweene the Bishop of Rome and the Bishops of the East about the celebration of Easter they alleadging the constitution of Saint Iohn the other of Saint Peter wherefore it is like that the Apostles appointed no such certaine dayes for then the Church would
bodie to abstayne from hurtfull meates as likewise to keepe a temperate and sober dyet and to take heede of surfetting and drunkennesse These kindes of abstinence in making difference of meates wee mislike not but for pietie or religions sake to distinguish them it is to too great superstition The Papists FOurthly their religious kinde of fasting they holde not to bee a generall error 77 abstinence from all meates and drinkes but onely from some certaine kindes as from flesh and wine as Timothie refrayned from drinking of wine and in steade thereof vsed water 1. Timothie 5. verse 23. Rhemist The Protestants Ans. FIrst for chastising of the bodie it is lawfull to abstayne either wholly for a time or in respect of the quantitie or qualitie of the meates which may more prouoke carnall lusts not in the prohibition of the whole kind as the Papists doe of all flesh bee it neuer so grosse or small in quantitie Likewise it is lawfull for chastising of a mans body to abstaine from any kinde as of wine fruites spices flesh so that the vse of them be not forbidden as though in the very abstinence there were religion Fulk ibid. 2 But the true and properly religious fast of Christians is a generall abstinence from all meats and drinkes during the time of such fasting Esther 4.16 Nehemiah 9.4 Where the manner of their fast is described howe the lawe was read vnto them foure times in the day and as oft did they worship the Lord and confesse their sinnes It was the custome of the Church also in Augustines time in the dayes of fast not to abstaine onely from flesh or some certayne kinde of meate as the Papists vse but altogether to continue fasting till the eeuen Rogo vos fratres sayth he vt in isto sacratissimo tempore exceptis dieb dominicis nullus prandere praesumat I pray you brethren that in this holy time none of you presume to dine at all except it be vpon the Lords daies Ergo they that wil keepe a true religious fast if they are able ought for the time wholly to absteyne The Papists error 78 FIftly they erre in affirming fasting to be a meritorious worke Rhemist 1. Corinth 15. vers 32. Anna Tobie Iudith Esther serued and pleased God by fasting Annot. Math. 15. sect 3. The Protestants Ans. FIrst we doubt not but that fasting is a worke acceptable to God being referred to the right end as to chastise and humble the bodie 1. Corinthians 9.27 and to make our prayers more feruent 1. Corinthians 7.5 But otherwise there is no holinesse or vertue in fasting of it selfe neither is it by the worke wrought of any merite or worthines For our prayers which are a more principall worke then fasting is yet of themselues by any worthynes in them are not regarded of God for Salomon sayth When thou hearest haue mercie 1. King 8.30 It is of the Lords mercy that our prayers are heard not of any worthynes in them Augustine sayth very well Si volumus bene ieiunare à cibis ante omnia ieiunemus à vitijs Quid prodest pallidum esse ieiunijs si odio inuidia liuescas What doth it helpe to fast from meate if wee fast not from sinne What auayleth it to be pale and wan with fasting if thou frettest with hatred and enuie Ergo the externall or outward acte of fasting of it selfe is litle or nothing worth The Papists error 79 SIxtly and lastly they grieuously offend in their fastings in laying so straight and hard a yoke vppon mens shoulders as charging them vnder payne of damnation to keepe their fasting dayes making it deadly sinne yea heresie to transgresse them as one Laurence Staple was troubled and persecuted anno 1531. because in Lent hauing no fish hee did eate egges butter and cheese nay they were so cruell that hardly they suffered women in child-bed to haue flesh in their houses As anno 1532. two young Gyrles were constrayned to abiure because they were found vppon Saint Peters eeuen eating broth made of mutton their mother lying in childe-bed Howe was poore Frebarne tossed too and fro and brought into great daunger because a pigge was found in his house in Lent time for the which his wife longed The Protestants Ans. FIrst no positiue law not grounded vppon scripture can so binde any person that in the breaking of such hee shall sinne deadlie And of this sorte is the fast of Lent and other dayes for religion which were ordayned without authoritie of scripture Lambert ad articul 17. And seeing the rest of the Sabboth being the commaundement of GOD might yet vpon necessarie cause be broken as wee haue shewed how much greater libertie ought the people to haue had in the obseruation of those dayes which were onely inioyned by men for who seeth not that the rest in the Lords day being Gods owne appoyntment ought more surely to binde then fasting vpon forbidden dayes enforced by men yet was it counted an heynous sinne to eate flesh vpon a day interdict and a small offence or none to violate the rest of the Sabboth 2 Saint Paul could see no such necessitie of fasting and abstinence when hee willeth Timothie to drinke wine and no longer water for his infirmities sake 1. Timoth. 5.23 But if there were religion in fasting and abstinence it ought not to be intermitted for the bodily health for the lesse principall is to giue place to the greater In Augustines time also there was no such necessitie Qui ieiunare non praeualet in domo sua praeparet quod accipiat He that is not able to fast let him prepare in his house for his owne eating And agayne Si possibilitas non fuerit ieiunandi sufficit eleemosyna sine ieiunio If a man haue not possibilitie to fast in stead of fasting let him giue almes What is become now of your Lent and Imber fastes which you prescribe as necessary to be kept of all THE NINTH QVESTION CONcerning the Virgine Marie THis question standeth of many parts 1. Whether the B. Virgin Marie were conceiued without sin Secondly whether she vowed Virginitie before the Angel was sent vnto her Thirdly of the assumption of her body into heauen Fourthly of the dignitie and preeminence that shee hath as they affirme aboue all other Saints yea and the Angels to Fiftly of the merites of the virgin Marie and of the Aue Maria. THE FIRST PART WHETHER THE Virgin Marie were voyde of original and actuall sinne The Papists error 80 1 AL men are borne in sinne Christ onely excepted and his mother for his honor Rhemist Rom. 5. sect 9. Answ. it is no more dishonour for Christ to be borne of a sinner then to haue taken his flesh and lineally descended according to his humanity of Thamar that committed incest with Iuda and Rahab which was an harlot Math. 1.3.5 Secondly it maketh more for the honor of God that Christ was borne without sinne
the Baptisme instituted by Christ were another Baptisme then Iohns was and yet hee himselfe was baptized of Iohn then it would followe that wee are baptized now with another Baptisme then Christ himselfe was for hee receiued Iohns Baptisme but this were very absurd to say that there is not the same Baptisme of the head and the members of Christ and his Church Ergo Iohns Baptisme all one with Christs Bellarmine denieth that the proper end and scope of Iohns Baptisme was for remission of sinnes yet Augustine granteth it who notwithstanding being carried away with the error of that time doth else where put some difference betweene the Baptisme of Iohn and Christ Si quis contendat in baptismo Iohannis dimissa esse peccata non ago pugnanter If any man will contend that remission of sinnes also was giuen in Iohns Baptisme I will not bee against it There being then the same proper end and scope of both these Baptismes how can they choose but be all one THE EIGHT QVESTION OF the ceremonies and rites of Baptisme The Papists error 112 THey haue brought into the Sacrament of Baptisme a multitude of superstitious ceremonies whereby they haue greatly polluted the holy Sacrament of Baptisme mixing therewith their owne inuentions First before Baptisme they haue deuised these toyes to bee vsed First they doe exorcise coniure and exufflate the euill spirite from the partie to bee baptized Secondly they touch the eares and nostrels with spittle that his eares may bee opened to heare the worde and his nostrels to discerne betweene the smell of good and euil Thirdly the Priest signeth his eyes eares mouth breast forehead nostrels with the signe of the crosse that all his sences thereby may be defended 4. Then halowed salt is put into his mouth that he may be seasoned with wisdome and be kept from putrifiyng in sinne 5. The partie is anoynted then with oyle in his breast that he may be safe from euill suggestions between the shoulders which signifieth the receiuing of spiritual strength Secondly these ceremonies doe accompany Baptisme it selfe 1. The Font and water therein is consecrated and halowed in the name of the Father the Sonne and holy Ghost 2. Hee is thrise dipped in the water to signifie the being of Christ 3. dayes in the graue Thirdly after Baptisme they haue this vse 1. He is anoynted with holie Chrisme in the top of the head thereby is become a Christian. 2. A white garment is put vpon him to betoken his regeneration 3. A vaile is put vpon his head in token that he is now crowned with a royal Diademe 4. A burning taper is put into his hand to fulfil that saying in the Gospel Let your light so shine before men c. Bellarm. lib. 1. de Baptism 25.26.27 Catechism Rom. p. 310. Gabr. Biel. lib. 4. distinct 6. qu. 3. The Protestants AGainst these Popish ceremonies which they vse in baptisme we doe reason thus 1 It is contrary to the rule of the Gospell that there should bee such types shadowes significations brought into the seruice of God as they make in Baptisme for seeing we haue the body which is Christ all such shadowes ought to be abolished Coloss. 2.17 2 In one sacrament they haue forged and found out many as their chrisme oyle salte spittle which they make not onely seales of holy things but giuers and conferrers of grace which is more then any sacrament can haue and it is contrary to the scripture for the spirit of GOD is as the winde that bloweth where it listeth Iohn 3. It is not tyed to creatures elements externall signes as they include the spirite as it were in these outward things which haue power as they affirme to giue wisedome strength power against the diuell and such like But Saynt Paul sayth that the weapons of our warfare are not carnall 2. Corinthian 10.4 The meanes whereby Christans both obtayne spirituall graces and shend them from euill are spirituall For if in Christ Circumcision auayle not any thing which was notwithstanding instituted of God but fayth is all in all Galath 5.6 Much more vaine and vnauaileable are the deuises and inuentions of men 3 This beggerly company of ceremonies doth also deface and impugne the sincere and pure institution of Christ None of all those ceremonies were vsed when Christ himselfe was baptized Math. 3. which notwithstanding had beene most fitte considering the worthynes of his person that was baptized Neither did Christ giue any such thing in charge to his Apostles but biddeth them onely preach and baptize in the name of the Father Sonne and holy Ghost Math. 28.19 nor yet were any such ceremonies in vse in the Apostles time Saynt Peter sayth Act. 10.47 Can any man forbid water that these should not be baptized He calleth not for oyle salt spittle or any such thing but onely for water Augustine vtterly misliketh this combersome rabble of needlesse ceremonies Ipsam religionem quam Deus paucissimis sacramentis liberam esse voluit onerib premunt vt tolerabilior sit conditio Iudaeorum qui etiamsi tempus libertatis non agnouerint legalibus tamen sarcinis non humanis praesumptionibus subijciuntur They doe cumber religion with their burdensome inuentions which Christ made free with a very few sacraments so that the Iewes case was more tolerable who though they knew not the libertie of the Gospell yet were subiect to the legall ceremonies not to the inuentions of men And is it not euen thus I pray you in the Popish Church for neuer was Iewish circumcisiō stuffed with the third part of ceremonies which their Baptisme is defiled withall THE THIRTEENTH GENERALL CONTROVERSIE OF THE SACRAMENT OF THE LORDS SVPPER OR EVCHARIST THis Controuersie hath two parts First of the sacrament it self Secondly of the sacrifice which they say is offered vp in the sacrament which they call the sacrifice of the Masse THE FIRST PART OF THE SAcrament of the Eucharist THis part of the controuersie standeth vpon diuers questions First whether the body of Christ be really and substantially in the sacrament Secondly whether the elements of bread and wine be changed conuerted and transubstantiate into the very body and flesh of Christ. Thirdly whether the Eucharist remayne a sacrament after the vse and celebration Fourthly of the outward elements in this sacrament Fiftly of the words of consecration Sixtly of the proper effect of the Lords supper Seuenthly of the maner of celebrating it Eightly whether it ought to be ministred in one kinde Ninthly whether it is to be adored THE FIRST QVESTION CONCERNING the reall presence of Christ in the sacrament The Papists IN the sacrament of the Eucharist vnder the formes of bread and wine by error 113 the efficacie of the word of Christ spoken by the Priest is really verily and substantially present the naturall body and blood of Christ which was conceiued of the virgin Marie the same bodie that is now in heauen Rhemist Mat. 26. sect 4.
as much as Bernard sayth whose speech they themselues allow In sacrameÌ„to exhiberi veram carnis Christi substantiaÌ„ sed spiritualiter non carnaliter that the very substance of Christs flesh is exhibited vnto vs in the sacrament but spiritually not carnally This Bellarmine acknowledgeth to bee true though hee would not haue the worde spiritually to bee vsed lest it might bee as hee sayth by vs misconstrued This then is our fayth and iudgement that wee are verilie in this sacrament engrafted into the bodie of Christ and doe truely eate his flesh and drink his blood but all this is done spirituallie onely and by faith As for their carnall eating and deuouring of Christ we vtterlie reiect and condemne it Argum. 1. In the receiuing of the sacrament there is a double coniunction we are ioyned to Christ make one body also amongst our selues so saith S. Paul 1. Cor. 10.16.17 We are made partakers of the body of Christ and wee that are many are one bread and one body but our participation with the mysticall bodie of Christ is spirituall Ergo also our communication with his naturall body Fulk in hunc locum Arg. 2. If the body of Christ be in the sacrament theÌ„ is it eaten torne with the teeth And what is eaten goeth into the belly is cast out into the draught Mark 7.19 I pray you what is now become of the body of Christ doth it passe the same way that other meates doe Bellarm. answereth lib. 1. cap. 11. ad argum 5. that they are the accidents of the bread and wine which are eaten and chawen or rent by the teeth not the body of Christ and yet the body of Christ goeth down into the stomack but no further but when the formes of bread wine begin to be corrupted there the body of Christ goeth away Bellarm. cap. 14. Ans. 1. This is new learning that the accidents of meate are chawen in the mouth not the meate it selfe that the formes only not the substance is altred corrupted in the stomack Say also that men are nourished with accidents not with the substance If the priest chance to drink too deepe of the chalice and so become drunk I pray you what is it that maketh him so light headed Is it think you the accidents onely of wine Surely a drunken man would not say it If a Mouse chance to creepe into your pixe and fil her hungry belly with your God-amight what is it that the Mouse feedeth vpon trow you they bee accidents onely for you say that the consecrated host goeth no further then the stomack and yet it is too much that the housel of Christians should be housed in a mouses belly These are but ridiculous and light questions yet such as haue troubled your grauest and sagest heads and remayne vnanswered 2. Bellarmin denieth that the body of Christ being eaten goeth any further then the stomack But our Rhemists goe further they say that we are made a peece of his body and blood They should rather haue sayd that his body and blood is made a peece of vs being conuerted into our substance But silly men we pitie them If we should presse them still with these questions they would sooner run mad then find out any reasonable and sober answere for vs. Argum. 3. Christ in his flesh is ascended vp to heauen and there must remayne till his comming againe Act. 3.21 Agayne he saith The poore you shal haue alwayes but me alwayes you cannot haue Mark 14. Ergo Christ being now in his humanity in heauen cannot bee present in the sacrament vpon earth Bellarmine answereth that the carnall presence of Christ doth not draw him out of heauen his naturall bodie remaineth there still yet by his omnipotent power he can make his bodie to be in many places at once cap. 14. Ans. If Christs bodie be in heauen and in earth and in many places at once it must either be his owne naturall bodie which was borne of the Virgine Mary or he must euery day create himselfe a new bodie but this were to too absurd to be granted that euery day there should be a new Christ. Neither can the first be admitted for a natural bodie hath a natural presence but so hath not Christs bodie in the Sacrament for it is not there naturally being without shape or forme neither visible nor sensible And how can it stand with the propertie of a true naturall bodie to be in a thousand places at once for so must Christs needs be and in more too seeing he is kept and hanged vp in euery popish Church And further if totus Christus whole Christ be in the Sacrament both with his bodie and soule you must either graunt that there are many whole Christs seeing he is in many places at once or els if there be but one whole Christ his humanitie must be dispersed euery where as his Godhead is and so are you against your wils become Vbiquitaries Hearken what Augustine sayth Cauendum est ne ita diuinitatem adstruamus hominis vt veritatem corporis auferamus We must take heede we doe not so maintaine the diuine nature of the man Christ that we take away the nature of his bodie Argum. 4. The fathers in the law did eate the same spiritual meate and drinke the same spirituall drinke in their Sacraments that we doe 1. Corinth 10.2.3 but they did not eate the flesh of Christ nor drinke his blood but onely spiritually by faith Ergo no more doe we Argum. 5. There remained wine still after the consecration and distribution amongst the Apostles for Christ saith He will drinke no more of the fruite of the vine Math. 26.29 So S. Paul calleth the other element bread after the consecration 1. Corinth 10.17 We that are many are one bread because we are partakers of one bread Likewise cap. 11.26 Ergo there remaineth still bread and wine in the Sacrament And therefore no bodie of Christ for they cannot be there both together as they teach Lastly we must vnderstand that this their deuised and forged opinion of the reall presence of Christ is of no antiquitie in the Church neither was there any question about it for a 1000. yeeres after Christ til the time of Berengarius who liued about Anno. 1060. who was sore troubled for maintaining the truth against the carnall presence and vnder Pope Leo the 9. and Nicholas the 2. was constrained twise to recant yet there was no publique lawe or decree made in the Church concerning transubstantiation till the Councel of Laterane which was held vnder Pope Innocent the 3. Anno. 1215. And that this grosse opinion fauoureth not a whit of antiquitie it may appeaâ—e by the resolute iudgement of Augustine Sacramenta ex similitudine ipsarum rerum nomina habent secundum quendam moduÌ„ sacramentuÌ„ corporis Christi corpus Christi est c. The Sacraments because of some likenes doe beare the
the Masse is auaileable The Papists error 132 FIrst they affirme that Masse may be fayd and offered for all the liuing yea for Pagans and infidels for men absent as well as present for Saint Paul willeth prayers and supplications to be made for all men 1. Timoth. 2.1 Bellarm. cap. 6. Secondly the sacrifice of the Masse is auaileable for the dead which are in error 133 Purgatorie Bellarm. cap. 7. Concil Trid. sess 22. can 3. error 134 Thirdly Masse may be rightly sayd in the remembrance and for the honour of Saints with inuocation of them also in the prayers of the Church Bellarm. cap. 8. Argum. The Apostles taught the Church to keepe a memorie or inuocation of the Saints in this sacrifice and that there should be speciall prayers for the dead for these and such like were the things no doubt that S. Paul sayth he would set in order when he came 1. Cor. 11.34 Rhemist ibid. Ans. 1. To the place out of Timothie we haue answered before that it is vnderstood generally of all prayers made by the faithfull neither doth it follow it is lawfull to pray for all men and therefore the Sacrament is auaileable for all men for these are two diuers things prayer is an effect of our faith the Sacrament is an instrumental or ministerial cause of our faith 2. It is too great boldnes for you without scripture to affirme that these superstitious rites of yours were those very orders which the Apostle promised at his comming to establish but either they were such as partained not to the administration of the Sacrament or were but accidentall orders meete for the Church of Corinth and not necessarie for all times and places The Protestants FIrst the Sacrament for sacrifice we acknowledge none is onely ordained for their comfort that doe receiue it neither can one receiue the Sacrament for another no more then he may be baptized in the stead of another Secondly neither doth the celebration of the Sacrament profite the dead as we haue shewed before that it is in vaine to pray for them Thirdly neither are the Saints either then or at any other time to be prayed vnto or either by this or any other religious worship to be honoured Argum. All these superstitious obseruances are cleane contrarie and repugnant to the institution of Christ. First he sayth Take ye eate ye doe this wherefore to their comfort onely the Sacrament worketh that doe receiue it and are doers in that action the benefite thereof then is not extended to the absent but onely to the partakers Secondly the dead can feele no comfort by it because they can neither eate nor drinke it nor be doers therein Thirdly Christ sayth Doe this in remembrance of me he sayth not in remembrance of Angels Apostles Saints but onely of me Therefore it is contrarie to the institution to vse any commemoration of Saints in the Sacrament Augustine sayth Quis offeret sacrificium corporis Christi nisi pro ijs qui sunt membra Christi Who will offer the sacrifice of the bodie of Christ but for the members of Christ Lib. 1. de origin anim cap. 9. Therefore the Sacrament can not be celebrated for Pagans and Infidels who are no members of Christ. Againe he sayth Nos Martyribus non constituimus templa sacerdotia sacra aut sacrificia We doe not erect either temples priests seruice or sacrifices to Martyrs De ciuitat dei lib. 8. cap. 27. Ergo it is not lawfull to vse the Sacrament for the honour of Saints THE FIFT QVESTION OF priuate Masses The Papists IF any man shall say that priuate Masses wherein the Priest alone by himselfe error 135 doth communicate are vnlawful and therefore to be abolished we pronounce him accursed Concil Tridentin sess 22. can 8. Argum. The sacrifices of the law were sacrifices before the people did eate thereof so the substance making of a medicine is one thing the ingredience or taking of it an other Ergo neither is receiuing part of the substāce or making of the sacrifice of Christs bodie but a consequence only therefore there may be a sacrifice and sacrament without it Rhemist 1. Corinth 11. sect 14. Ans. First we denie that there is any sacrifice in the Eucharist but a Sacrament onely and therefore the comparison holdeth not betweene a sacrifice which consisted both of oblation to God and the participation of the people that offered and the Sacrament which Christ in his institution offered not to God but to his Disciples Secondly neither doth the similitude of a medicine conclude for you cannot proue that the Sacrament not receiued hath vertue in it as a medicine hath for faith is requisite to the worthie receiuing of the Sacrament which is not necessarie in the applying of a medicine and yet it is not properly called a medicine vnlesse being made it be also applied and being receiued doth heale The Protestants WE vtterly condemne the superstitious practises of popish priests who doe vse to communicate alone in their Masses the people standing by gazing and looking vpon him yea you might haue seene many Masses sayd in one Church at once almost in euery corner one no person being present for the most part but the priest and his boy Argum. This priuate receiuing of the Sacrament is contrarie to the institution of Christ who sayth speaking to many Take ye eate ye and diuide this amongst you there must be then a diuision and distribution Saint Paul also sayth We that are many are one bread and one bodie in as much as we are partakers of one bread 1. Corinth 10.17 Ergo many must communicate together· For the Apostle speaketh not of the mysticall communion of the faithfull in this place which doe all make but one bodie in Christ for so we doe communicate with the Church by faith not onely in the Sacrament but without it but of the Sacramentall communion of as many as receiue together for how els can they be sayd to be partakers of one bread or loafe vnlesse they receiue together Augustine sayth that Sacramentum benedicitur sanctificatur ad distribuendum comminuitur That the Sacrament is blessed sanctified and broken to be distributed Ergo where there is distribution there must be many to receiue AN APPENDIX CONCERNING THE name of the Sacrament The Papists THey vtterly mislike these names of the Sacrament that it is called amongst vs the Lords Supper or Communion belike say they they will bring it againe to the Supper or euening seruice Rhemist 1. Corinth 11. sect 6. And the name Communion is as ignorantly vsed of them thereby making the people beleeue that many should communicate together 1. Cor. 11. sect 24. they should rather vse the names of the Eucharist Masse or Leiturgie The Protestants FIrst for the name of the Lords Supper we doe learne of S. Paul so to call it When ye come together sayth he this is not to eate the Lords Supper 1. Corinth 11.20 Rhemist The
whose merites and praiers namely of the Saints grant we may be defended Thus the merites and praiers of Christ are excluded 4. We beseech thee saith the Priest to receiue this oblation which we beseech thee in all things to make blessed Heere the Priest is made a mediator betweene Christ and his Father desiring God to sanctifie the body blood of his sonne 5. Who the next day afore he suffered But the Scripture saith The same night For this is my body Heere they haue put in enim of their owne and left out quod pro vobis datur Such is their boldenes that they are not ashamed to change the words of our Sauiour Christ. 6. He saith further The holy bread of eternall life which vouchsafe thou with a pleasant countenaunce to beholde The bread of eternall life is Christ himselfe if this be he how dare ye presume to offer him vp to his Father 7. As thou didst vouchsafe to accept the righteous giftes of Abel and the sacrifice of Abraham Heere the sacrifice of Christ is compared to the sacrifice of beastes and the Priest seemeth to attribute as much efficacie to the one as to the other 8. And the holy sacrifice which thy high Priest Melchisedech did offer vnto thee This is a plaine vntruth and a flat lie as we haue shewed alredy that Melchisedech sacrificed bread and wine 9. Command thou these to be brought by the hands of thy holy Angell vnto the high altar in heauen What an absurd thing is this that he should desire that to be carried into heauen which he eateth and deuoureth And if this be the body of Christ what need the help of an Angell to carry it vp to heauen is not Christ able to lift vp his own body or what need that to be conueied to heauen which was neuer from thence 10. As many of vs as shall receiue thy Sonnes body and blood And yet for the most part none receiue but the Priest and when the people doe communicate the wine they haue not how then can he say As many 11. Remember O Lord the soules of thy seruants which rest in the sleepe of peace and graunt them a place of refreshing and rest Heere is an other error contrary to the Scriptures in praying for the dead and the praier also is contrary to it selfe for first he saith they rest in peace and yet afterward praieth for their refreshing 12. Vouchsafe to giue some portion with thy Saints And why doth he not rather pray to be admitted to the fellowship of Christ 13. Deliuer vs by the blessed intercession of the Virgine What then is become of Christs mediation and intercession 14. Let this mingling together of the body and blood of our Lord Iesus Christ be vnto me saluation of minde and body Then is not Christs blood shed vpon the Crosse the full sufficient and perfect saluation of mankinde if there be an other saluation beside 15. Grant me so worthily to take this holy body and blood that I may merite to receiue forgiuenes of sinnes O sinfull man how canst thou merite that which is Christs onely gift 16. Let the priest bow himselfe to the host saying I worship thee I glorifie thee I praise thee What monstrous Idolatry is this thus to worship a piece of bread 17. Let this communion purge vs from sinne If they meane the principall purging of our sinne so doth Christ onely purge vs Heb. 1.3 If they vnderstand the instrumental meanes of our purgation so are we purged and iustified onely by faith Rom. 3.28 18. Respect not my sinnes but the faith of thy Church By this reason one may be profited by an others faith which is contrary to the Scriptures the Iust shal liue by faith his owne and not an others 19. Let vs worship the signe of the Crosse What I pray you wil not these Idolaters worship 20. Let this sacrifice which J haue offered auaile to obtaine remission of sinnes If the Masse be auaileable for this end wherefore then died Christ Thus we see with how many and what great and horrible blasphemies this popish nay rather diuelish canon of the Masse is stuffed indeede it is an epitome and abridgement of Papistrie the marrow sinewes and bones of their idolatrous profession yea the very darling of the popish Church it is the very proper badge and marke of a papist He that hateth the Masse hateth the whore of Babylon he that loueth the Masse cannot loue the truth If then I should be demaunded at once which of all popish blasphemies and heresies I thinke most abominable contrary to the faith and to be abhorred of all good christians though I know that there are many of this kinde yet I would redily answere the Masse the inuention whereof I am wel assured cannot be ascribed but to the deuil himselfe the author of all lies and blasphemies I conclude therefore with that saying of Gregorie as he said concerning the word Antichristus so may I in as good sense of this word Missa as it is now vnderstoode of Papists Si spectes quantitatem vocis duae sunt syllabae si pondus iniquitatis est vniuersa pernicies If you marke the quantitie of the word it standeth but of two syllables but if we respect the waight of iniquitie it containeth all impietie and vngodlines Soli Deo immortali Patri Filio cum Spiritu sancto sit honor et imperium sempiternum THE THIRD BOOKE OR CENTVRIE CONTAINING A THIRD HVNDRED OF POPISH ERRORS AND HERESIES ABOVT the controuersies of the fiue Popish Sacraments and of the benefites of our redemption and concerning the person of Christ CONSISTING OF SEVEN SEVERAL CONTROVERSIES THE 14 15.16 17 18 19 20. in number Jmprinted at London by Thomas Orwin for Thomas Man 1592. To the right honorable Sir Robert Cicil Knight one of her Maiesties most honorable priuie Councell BOth that general loue right honorable which the Church of God doth beare to your worthie and honorable Father for his sincere and sound affection to religion and the dutifull reuerence which our vniuersitie of Cambridge and generally the whole company of Students doth owe vnto him as their singular good Patrone haue moued and caused me at this time to cōmend this last part of this worke to your Honor his sonne of whose loue also vnto the Gospell following your Fathers steppes we are all perswaded and conceiue no lesse hope of your honourable fauour to learning I haue as your Honor seeth vndertaken an hard peece of worke and thrust my shoulders vnder an heauy burthen for in this worke I haue taken vpon me to discouer and lay open all popish Heresies and Errors to portraite and decipher the whole body of papistrie to spread abroad the whore of Babylons skirtes that her filthines may appeare to vncouer her whorish face which masked vnder the visour of the Church and religion for we may say to them as Leo Bishop of Rome did sometime to certaine Heretikes Ecclesiae
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