notwithstanding for popish inuocation of Angels for the Angel here coÌ„mendeth not the prayers of the Saints by his merit but by the much incense giuen vnto him to ad to the prayers of the Saints to make them acceptable which is the sweete smell and sauour of the precious dâ—ath and merites of Christ. Fulk in hunc locum Augustine indeede sometime ascribeth such an office vnto the Angelles to carry vp our prayers to Heauen as their charge is to carry vp our soules not as mediatours or intercessors but as the Lords messengers and agents here vpon earth to reporte vnto him our affaires dicuntur Angeli preces nostras vota Deo offerre non vt deum doceant qui omnia antequam fiant nouit sed vt super his dei voluntatem consulant The Angelles are said to offer vp our prayers and vowes vnto God not to informe or instruct the Lord but onely to consult and know his pleasure tom 9. de dilection Cap. 3. in Psalm 74. for the Angels haue two offices the one to execute the commaundement of God in the world and to attend vpon him to receiue their charge Math. 18.10 the other to returne vnto God as faithfull messengers the successe of their busines in the worlde Zechar. 1.10 Now whether the Angelles be appointed of God to report vnto him our sayings and doings as other affaires of our life the scripture no where euidently sheweth Neither if it were graunted would it any thing helpe their popish inuocation of Angelles Rhemist alleadge Tob. 12.12 to proue the offering of our prayers by Angelles Answer It is neither canonicall Scripture nor agreeable vnto it Fulk annot Coloss. 2. sect 3. The Protestants THe scripture alwayes maketh Christ our onely Mediator neither Angelles nor Saints by whome our prayers and all other spirituall sacrifices are offered vnto God Fulk ibid. 1 Hebrew 13.15 Let vs by him offer the sacrifice of praise alwayes to God 1. Peter 2.5 You are an holy priesthoode to offer vp spirituall sacrifices acceptable to God by Iesus Christ. Ergo Christ Iesus is our onely Mediator Secondly Galatian 3.19 The Lawe was ordayned by Angelles in the hand of a Mediator Ergo the Angelles are one office and the Mediator another Augustine sayeth Quòd non aliquem ex Angelis dicit Mediatorem sed ipsum Dominum nostrum Iesum Christum habes alio loco vnus inquit Deus vnus mediator Dei hominum homo Christus Iesus That the Apostle calleth not any of the Angels but only Iesus Christ our Lord Mediator we haue in another place There is one God saith he and one Mediator of God and man the Man Iesus Christ. AN APPENDIX OR THIRD PART of this question whether Angelles or Saints know our heartes The Papists THe Angelles and other Celestiall spirites doe knowe our heartes and inwarde repentance And betweene the Angelles and the blessed soules of Saintes there is no difference in this case the one being as highly exalted and neere God as the other in whome and by whome only they see and know our affaires Luke 15.10 There is ioy in heauen in the presence of the Angelles ouer one sinner that repenteth Ergo they know our repentaunce Rhemist Lu. 15. Sect. 2. Ans. 1 Our heartes and inward repentance are not knowen to the Angelles but by the fruites and true effectes thereof 2 Although the elect after the resurrection shal be like in glorie to the Angelles yet it followeth not that they shall be like in all thinges much lesse that their soules now in heauen be in all thinges like vnto the Angelles whose presence and Ministerie God vseth in the preseruation of his chosen 3 That all thinges done in the worlde may be seene in God as in a glasse is but a prophane speculation and the deuise of an ydle braine Fulk ibid. Argum. 2 Abraham had knowledge of things in earth which were not in his time as that they had Moyses and the Prophetes bookes which hee neuer sawe Luk. 16. ver 29. Rhemist Answere First In this narration many thinges are spoken parabolically out of the which we must not ground any doctrine not taught els where in scripture for you may aswell say that soules haue fingers and tounges and that elementall water wil quench hell fire as that Abraham knew what books were written after his death Secondly Albeit that the doctrine of the Church comprehended in the scriptures might be reuealed to Abraham after his death yet it followeth not that he knew all thinges as you affirme the saintes doe by beholding the Maiestie of God Fulk annot ibid. The saintes therefore in heauen knowe so much as the Lord thinketh good to reueale vnto them they knowe not all things The Protestants WE deny not but that as Prophetes and holy men in this life may knowe many secret thinges reuealed vnto them by the spirit of God as Peter found out the secret fraude of Ananias Sapphirae Eliseus being absent found out Gehezi his corruption yea hee could tell what was doone in the King of Syria his chamber so the Lord may reueale vnto the saintes in heauen at his pleasure some thinges done vpon earth But that they receiued any such gift of God to know all thinges done vpon earth it is a great vntrueth and cleane contrary to the scriptures 1. Salomon sayeth in his prayer vnto God Heare thou in heauen in thy dwelling place and giue vnto euery man according to his wayes as thou knowest his heart for thou onely knowest the hearts of all the children of men 1. King 8.39 Out of this place we thus reason he only knoweth the heart that is the Iudge of all men and a rewarder of them according to their wayes But the Lord onely is iudge Ergo. Againe the wordes themselues be plaine that God onely knoweth the heart so that what knowledge of secrets the Saintes haue it is by reuelation not by searching the heart Againe S. Paul saith No man knoweth the thinges of man saue the spirit of man which is in him so the thinges of God knoweth no man but the spirite of God 1. Corinth 1.11 the Rhemist aunswer that no man knoweth the secrets of the heart naturally but by extraordinary gift he may as the Prophets did Ans. No man euer had or can haue a generall gift to know the heart but when God seeth it good to reueale it for otherwise the comparison holdeth not The spirit of God onely knoweth the things of God which also is giuen to men to know but not by receiuing any gift to search and looke into the nature and heart as it were of God for then should they knowe all the secrets of God which neuer any did but onely by reuelation of the spirite which openeth Gods secrets vnto them so farre as it is conuenient and needfull Euen after the same manner the spirite of God may reueale the secrets of the heart of man not by giuing them a generall gift
abomination of the whore of Babylon There are three monstrous and shameful prerogatiues which the Canonists ascribed to the Pope in times past and they are these his power dispensatiue his power exemptiue his power transcendent so we will call them at this time error 53 First his prerogatiue in dispensing was wonderfull it would offend a Christian eare to heare what his grosse Canonists are nothing ashamed to say Papa potest dispensare contra ius diuinum the Pope may dispence against the Lawe of God contra ius naturae against the Lawe of nature contra Apostolum against the Apostle contra nouum testamentum against the new Testament Nay Papa potest dispensare de omnibus praeceptis veteris noui testamenti the Pope may dispence with all the Commaundements both of the olde and new lawe What intolerable blasphemies are here The practises also of Popes are agreeable hereunto for did not the Court of Rome dispence with King Henry the eights marriage with his brothers wife but that vngodly dispensation at the last was ouerthrowne and it was well concluded by act of Parliament Anno. 1533. That no man had authoritie to dispence with Gods lawes error 54 2 Concerning his power exemptiue the Pope say they is not bound to any lawe No man is to iudge or accuse him of any crime either of adulterie murther simonie or such like If he fall into adulterie or homicide hee cannot bee accused but rather excused by the murthers of Sampson theftes of the Hebrues the adulterie of Iacob As Oziah was stricken for putting his hand to the Arke inclining no more must subiects rebuke their Prelates going awry by the inclination of the Arke the fall of prelates is vnderstoode This generally is the opinion of the Canonists but the Iesuites doo holde the contrarie that it is lawfull euen for an inferior priest to rebuke the Pope Rhemist Annot. in 2. Galath sect 8. Wherefore seeing they confute themselues they neede not any other refutation error 55 3 Concerning the third power which we call Transcendent One saith that non minor honor Papae debetur quà m Angelis that there is no lesse honor due to the Pope thē to Angels Another saith Papatus est summa virtus creata The Popedome is the highest power that was created of God aboue Angels or Archangels Againe those wordes of the Psalme thou hast put all things vnder his foote as sheepe and oxen fowles of the ayre fishes of the sea they thus blasphemouslie applie to the Pope by sheepe and oxen vnderstanding men liuing vpon the earth by the fowles of the ayre the Angels in Heauen whom they say the Pope may commaunde by the fishes the soules in purgatorie Ouer all these the Pope say they hath absolute power who may if it please him release all purgatorie at once What horrible blasphemies are here Yet our Rhemists and other Iesuites are somewhat more modest which confesse that the Pope is but Christs Vicar in the regiment of that part which is on the earth Annotat. 1. Ephesians sect 5. Seeing then they confute themselues wee will not further trauaile herein but proceede THE TENTH QVESTION CONCERNING Antichrist and whether the Pope be that great aduersarie vnto Christ. THis question is deuided into many partes First whether Antichrist shall bee some one singular man Secondly of the time of his comming and continuing Thirdly of his name Fourthly of what nation or kinred hee shall come Fiftly where his place and seate shall bee Sixtly of his Doctrine and manners Seauenthly of his miracles Eightly of his Kingdome and warres Ninthly whether the Pope bee the very Antichrist This then is a most famous question and worthie throughly to bee discussed euery poynte therefore must be handled in order The Papists THey hold that Antichrist whose comming is foretolde in the Scripture shall error 56 be one particular man not a whole bodie tyrannie or Kingdome as the truth is Bellarm. cap. 2. lib. 3. 1 They vrge the words of our Sauiour Iohn 5.43 I come in my Fathers name and ye receiue me not if another come in his owne name him will ye receiue Here Christ say they speaketh of another that shall come namely Antichrist for here one is opposed to one namely Antichrist to Christ not a Kingdome to a Kingdome or sect vnto sect but one person to another Bellarmine cap. 2. lib. 3. Ans. First here is not so much an opposition of persons as there is of doctrine as to preach in the name of God and to preach in the name of men and though Christ be the chiefe doctor and teacher that came in the name of his Father yet all true preachers beside doe come in the same name for so our Sauiour saith of his Apostles He that receiueth you receiueth me and he that receiueth me receiueth him that sent me Matth. 10.40 Therefore he that receiueth the Apostles receciueth God they also then doe come in the name of Christ and so Christ and all the faithfull make but one Iohn 17.21 2 Neither doth Christ here speake of one speciall enemie but of all false prophets for it is not vnusuall in the Scripture in the singular number to expresse a multitude being of the same kinde as Iohn 10.11.12 There is a comparison betweene Christ the true shepheard and the hireling where by the name of hireling all false shepheards and spirituall theeues are vnderstood and so is it in this place therefore they cannot conclude out of this place that Antichrist shall be but one man 2 An other proofe is out of 1. Iohn 2.18 the Antichrist shal come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greeke article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth some singular notable person Bellarmine ibid. Ans. It is false The Greeke article doth not alwaies in scripture assigne some particular person as Matth. 4.4 Man shall not liue by bread onely the Greeke text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man and yet is it vnderstood not of any one man but of all in generall so 2. Tim. 2.17 The man of God that is euery faithfull minister or good Christian yet is it expressed with the article Fulk Annota 2. Thess. 2. sect 8. 3 Apocal. 13.18 It is the number of a man the proper name of Antichrist is set downe Ergo but one man Bellar. ibid. Rhemens 2. Thes. 2. sect 8. Ans. The name here mystically described which shal conteine 666. in number for so the Greek letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe signifie being nūbred doth not expresse any particular name of one man but rather of the whole societie and bodie of Antichrist for it is said to be the number of the beast Now by the beast is vnderstoode the Romane Empire the name whereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latinus which letters doe arise in computation to the whole number of 666. And this name Irenaeus thinketh to agree best to this place Further seeing the Rhemists themselues by the best do vnderstand
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
condemned to death men that were bestraught of their wits as Collins and Cowbridge were burned beeing both franticke see their storie page 1131. Where is now that lenitie and compassion which ought to be in the Ministers of the Gospell Such crueltie was not heard of no not amongst the heathen Yea they breake their owne law which suffereth a man once to abiure his heresie but if afterwarde he be detected he dieth without mercie Fox Anno. 1511. William Carder Agnes Grebil were condemned though they submitted theÌ„selues and promised to be conformable to their religion page 1277. Yet this law of theirs is most vniust and contrary to the gospell which faieth that if thy brother sinne against thee 7. times in a day and 7. times in a day turne againe and say It repenteth me thou shalt forgiue him Luke 17.4 Yet these men will forgiue but once and not that neither But S. Paul saith An heretike after once or twise admonition reiect Bellarm. his best answer is by denying the text saying that it was not so red in former times but thus after once admonition de laicis cap. 22. There was more clemencie vsed in Augustines time for then Bishops did not prouoke the Magistrate to execute whom they had condemned but did entreat the Magistrate to shew compassion vnto Heretikes not straight wayes to punish them with death Ne sic vitam istam finiant saith Augustine per supplicium vt ea finita non possint finire supplicium Least they should so end this life by punishment that the life being ended they should neuer end their punishment Epist. 54. And in another place sic eorum peceata compesce vt sint quos poeniteat peccasse Epist. 159. So restraine their sinnes that they may yet remaine to repent them of their sinnes In those daies therefore men were not by and by punished with death to preuent their repentance as in time of poperie but their repentance was expected to deliuer them from the sentence of death Thus much of this question as likewise of the whole controuersie and thus far also concerning such controuersies as are moued about the Church militant heere vpon earth which wee haue hitherto prosequuted by the Lords gracious assistaunce In the next place we are to deale in those controuersies which concerne the other part of the Church triumphant in heauen 1. Timoth. 6.16 Soli Deo immortali Patri Filio cum spiritu sancto sit honor imperium sempiternum THE SECOND BOOKE OR CENTVRIE CONTAINING AN OTHER LARGE HVNDRETH OF POPISH errors and many of them foule heresies deuided into six seuerall Controuersies CONCERNING THE ESTATE OF THE CHVRCH TRIVMPHANT IN Heauen and the Sacraments of the Church Militant vpon earth Jmprinted at London by Thomas Orwin for Thomas Man 1592. ILLVSTRISSIMO ET INclytissimo Domino Comiti Essexio non tam generis claritate quam virtute sua nobili de re literaria studiosisque omnibus semper optimè merito Dominoque mihi multis nominibus colendissimo SCite illud Nobilissime Comes ab Epicharmo olim dictum perhibetur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qua sententia monet neruos atque artus esse sapientiae noÌ„ temere credere Idque pulchrè depingi solet oculatae manus effigie vt ne vel manu contrectare vel pugillo premere id est mentis consensu iudicio approbare audeamus quod noÌ„ prius penitus exploratuÌ„ habuerimus Hoc sequi coÌ„siliuÌ„ si nostrates voluissent papicolas volo et pontificiae haereseâ—s sectatores Anglos si singula ad trutinam expeÌ„dissent prius ad quae postea admouerunt manus non tam temere imprudenter callidis doctoribus aurem praebuissent nec tam facile cito a sana doctrina desciuissent Multi enim apud nos sunt imperiti homunciones indoctae mulierculae quanquam doctos etiam aliquos et satis cordatos viros ex isto genere agnouerim qui nec scientia armati nec animi proposito stabiles nescientes lethale non minutim guttatim sorbillarunt sed plenò gutture hauserunt venenum dum nihil probantes vel examinantes se papisticae superstitionis astutijs illaqueari passi sunt Haec dum meeum seriò cogito altiùs tanquam ex animi spècula prospiciens contueor non ex alijs initijs quaÌ„ temeritatis ignorantiae hoc taÌ„ magnum malum enatum exortum video Jgnorantiae est quòd veritate spreta neglecta errores sponte liberè imbiberuÌ„t amplexati sunt temeritatis verò quòd se nullo delectu habito seditiosis impijs magistris in disciplinam tradere voluerunt Qui non Epicharmi philosophi humanum sed Pauli Apostoli diuinum consilium respuunt qui sic monet Omnia probate quod bonum est tenete Contra istos etiam satis nos cautos dedit dominus Christus sic praemonens Cauete a Prophetis mendacibus qui veniunt ad vos in vestimentis ouium sed intrinsecus sunt lupi rapaces Cum igitur multos quoruÌ„daÌ„ insidijs deceptos in fraudem illici in errores toto impetu praecipitari cernerem idque non alij principio quaÌ„ ipsorum ignorantiae tribuendum esse operae precium facturum duxi si quis papisticae superstitionis capita in synopsin quandam coÌ„ijcere studeret et passim verae fidei ex scripturis adhibens antidotum vniuersam doctrinam pontificiam vno intuitu conspiciendam proponeret Hoc opus tam necessarium cum diu expectassem dum aggrederentur alij cum neminem huc animum applicasse aut id in animo habere perspexeram Ego tandem prodij è multis millibus ad hoc onus sustinendum minimè omnium idoneus Qui me operam meam non perditurum sed aliquid Ecclesiae commodi allaturam mihi persuaseram si in isto opere desudareÌ„ vt haberent nostrates quo aduersus haeresin pontificiam instructiores esse possint NumeruÌ„ si quis quaerat haereseâ—n quas Romana ecclesia orbi nostro propinauit mensuram omnem modum superant ad immensam molem excrescunt Trecentos ego plures hoc opere percurri errores pontificios nec omnes tamen complexus sum Varro scriptor ille copiosus vir multae lectionis vt scribit August philosophorum sectas vsque ad ducentas octoginta octo numerauit et receÌ„suit Sed a papistis huius seculi erroruÌ„ varietate multitudine veteres illi superantur Scripsit non multis abhinc annis libellum Tilemannus quidaÌ„ Heshusius qui sic inscribitur Sexcenti errores pontificij Geminauit ille duplum effecit numeruÌ„ hunc quem nos secuti sumus Trecentos nos malumus quam sexcentos ponere Non quòd non putem tot vitijs corruptelis superstitionem pontificiam scatere vel non posse tot colligi illius synagogae errores Sed id feci iaÌ„ partim quia praecipua capita maximè proseâ—ui
that he prophecied being dead Ergo it was Samuel indeed Bellarm. De Purgat lib. 2. cap. 6. Augustine answereth that this booke was not receiued into the Canon of the scriptures It is not Canonicall De cura pro mortuis cap. 15. Arg. 3. He telleth Saul things to come as how the next day he should be ouercome and slaine But the diuell knoweth not things to come Bellar. ibid. Augustine answereth Facile est non incongruum It is an easie matter with God and not vnlikely that some things should be reuealed to euill spirits for the greater punishment of the wicked for otherwise we might maruaile Quomodo daemones agnouerint Christum quem Iudaei non agnoscebant How the diuels knewe Christ whom the Iewes did not acknowledge Ad Simplician lib. 2. quaest 3. The Protestants THat it was not the soule of Samuel which appeared who was now at rest but the diuell in the likenes of Samuel who also can transforme himselfe into an Angel of light Augustine proueth by these foure arguments Argum. 1. Because the Witch or Pythonist vsed enchantments vnto the which the soule of so holy a prophet was not subiect Daemoniacis incantationibus vti videtur De mirabilib scriptur 2. cap. 11. Bellarmine answereth that Samuel preuented her enchantment and came vp voluntarily Ans. The text is contrarie vers 11. for the woman first asketh Saul whom she should bring vp that is by her charmes and incantations and he sayd bring me vp Samuel Argum. 2. Quomodo Saul c. How could Saul obtaine to heare a Prophet speake from the dead whom God vouchsafed not to answere by Prophets aliue The text is that God gaue him no answere neither by Prophets nor by dreames therefore I haue called for thee vers 15. Ergo it was not Samuel for then God should haue giuen him answere by Prophets Argum. 3. If it had been Samuel he would not haue told a lye vnto Saul saying to morowe thou shalt be with me Magno quippe interuallo separari bonos à malis legimus for we reade that the good are separated from the bad by a great distance after this life as it appeareth in the storie of Diues and Lazarus August ad Simplician ibid. Bellarm. He sayth as much as you shall be dead noting the generall condition not the particular state of the dead Ans. This phrase in scripture importeth and implieth also the particular state of those that are departed as 2. Sam. 12.23 Dauid saith of his child I shall goe to him he shal not come to me And Luk. 23.43 Christ saith This day shalt thou be with me in Paradise In both places it signifieth to be in rest and ioye in the same place where they are with whom they are sayd they shal be Ergo it must be so taken here Argum. 4. If it had been Samuel Vtique vir iustus non permisisset se adorari The iust man would not haue suffered himselfe to be adored and worshipped as the diuell doth take it at Saules hands to be worshipped of him For the text sayth he enclined his face toward the ground and bowed himselfe or worshipped August quaest ex veteri testam 27. THE SECOND QVESTION CONCERNING Purgatorie THe question hath three parts first whether there be any Purgatorie for soules to be purged cleansed in after this life Secondly of other circumstances and matters that doe belong thereunto Thirdly of praier for the dead THE FIRST PART WHETHER THERE BE any Purgatorie after this life The Papists THere is they say a certaine infernall place in the earth called Purgatorie in the which as in a prison house the soules which were not fully purged in this life are there cleansed and purged by fire before they can be receiued into heauen Bellarm. de Purgator lib. 1.1 lib. 2.6 Rhemist Matth. 12. sect 6. Argum. 1. Zachar. 9.11 Thou hast loosed thy prisoners out of the pit where was no water Psalm 66.12 We went through fire and water These and such like places the Iesuite vnderstandeth of Purgatorie Lib. 1. de Purgator cap. 3. Ans. First the Iesuite brought this place before to proue that there was Limbus Patrum and now he maketh it serue for Purgatorie thus they can make the scripture to speake what they list themselues But Purgatorie and Limbus Patrum are two diuers yea and contrary things for the Limbus was onely for those that liued before Christ Purgatorie began since the Limbus was voyde of payne and punishment so is not Purgatorie wherefore if the Lake or pit in Zacharie signifie Purgatorie it maketh nothing for Limbus and if it serue for Limbus then they misse of a place for Purgatorie But indeede it signifieth no such thing but is taken onely in that place for the affliction and miserie of this life as we shewed out of Augustine And so doth he also expound such and the like places out of the Psalmes as Psalm 86.13 Thou hast deliuered my soule from the lowest graue Quid sayth he est lacus infimus nisi profundissima miseria qua non sit profundior What els sayth he is the lowest pit or graue but the lowest degree of miserie then the which there can be no greater Argum. 2. Luk. 8.55 Her spirit came againe and she arose Christ raised the rulers daughter to life This euidently sheweth that there is a third place beside Heauen and Hell for the soules that are there cannot returne againe Rhemist Ans. Surely a goodly argument the spirits of Lazarus and of the Maide returned Ergo there is a third place and why may you not thinke that their soules were whereas the soules of other righteous are And why may not the Lord bring at his pleasure if it pleaseth him the soules at rest into their bodies againe Fulk 8. sect 5. Argum. 3. Of all other they most insult and beare themselues bolde vpon that place of Saint Paul 1. Corinth 3. which being rightly vnderstood doth not helpe them anything at al vers 13. The fire shal trie euery mans worke vers 15. if any mans worke burne he shall suffer losse but he shall be safe himselfe yet as it were through the fire Bellarm. Rhemist by fire here vnderstand the flames of Purgatorie by wood stubble strawe veniall sinnes which must be purged by that fire Rhemist 1. Cor. 3. sect 3. Ans. First by the precious matter here as of gold siluer are not the workes of charitie vnderstood but the preaching of sound doctrine by straw and stubble and wood and other combustible matter the affectation of eloquence and corrupt teaching of the truth yet holding the foundation not veniall sinnes as the Rhemists affirme and this Bellarmine also granteth Secondly fire is here taken allegorically as the rest of the words are of gold siluer stubble neither can it be taken for their Purgatorie fire because it trieth the workes onely not the persons and all must be tried by this fire as well those that build gold and siluer as the
of them hold great scorne to be named Papists yet I see no reason why they should so doe The Rhemists like this name well enough because it is not deriued from any one man but from their Popes and chiefe Bishops to whom say they we are bound to cleaue in Religion and obey in all things So to be a Papist say they is to be a Christian man a child of the Church and a subiect to Christs Vicar Seeing then this name pleaseth their ghostly fathers of Rhemes so well there is no reason why they should mislike it and therefore we will vse it still as best expressing their profession who are pinned vpon the Popes sleeue for their faith and Religion As likewise the name of Protestants we refuse not which name I thinke tooke beginning in England in King Henry the eights daies when there was a generall protestation made in the name of the King the whole Councel and Clergie of England against the Pope In the which protestation thus we finde England hath taken her leaue of popish crafts for euer neuer to be deluded with them hereafter Romane Bishops haue nothing to doe with English people the one doth not traffique with the other at the least though they will haue to deale with vs we will none of their marchandise none of their stuffe Thus we see how a Papist and a Protestant are defined A Papist is he that cleaueth to the Pope in Religion and is obedient to him in all things A Protestant is he that professeth the Gospell of Iesus Christ and hath renounced the iurisdiction of the sea of Rome and the forced and vnnaturall obedience to the Pope These names therefore as best fitting both our professions seeing no cause to the contrary I purpose euery where to vse and retaine throughout this Treatise I would here finish and make an end of this Preface but that first I must make the Reader acquainted with the order and methode which I haue followed in setting downe the controuersies The whole bodie therefore of the controuersies betweene the Papists and vs our worthie and learned countriman D. Whitakers hath digested and disposed into a singular Methode the which I haue propounded to my selfe throughout this discourse to obserue The heresies and errours therefore of Poperie doe either impugne the offices of Christ with his benefites and merites or his person the most of them are of the first kinde some errours they maintaine against his person but not many First the name of Christ sheweth his offices for it signifieth annointed he was annointed to be our Prophet King and Priest Iesus betokeneth a Sauiour and setteth forth the benefites of our redemption and saluation First then of his offices and then of the benefites that do arise and spring thereof The first office of our Sauiour Christ is to be our heauenly teacher and Prophet His heauenly doctrine is conteined no where els but in the Scriptures The first generall controuersie then must be of the Scriptures where there arise many questions as of the Canonicall bookes of the Scripture of the vulgare translation of Scripture of the perspicuitie and plainenesse authoritie interpretation and perfection of Scripture with such other The second office of Christ is to be our King and because his kingdome is his Church here we are to handle the controuersies about the Church Which is either the Church Militant vpon earth or the Church Triumphant in heauen The Church militant is to be considered either in generall where these questions are moued what the Church is whether it be visible or not by what markes it is knowen whether it may erre what authoritie it hath Then the parts of the Church which are either assembled and gathered together as in generall Councels where these doubts must be discussed whether generall Councels be necessary by whom they ought to be summoned whether they can erre whether the Pope be aboue Councels or not and such like Or els the parts of the church are seuerally to be considered and they are of three sortes either the chiefe parts the middle and meane parts the lowest and basest parts of the Church The chiefe member they make to be the Pope where there are many questions and of great waight as whether the regiment of the Church be Monarchicall whether Peter were appointed head of the Church whether the Pope be Peters successour whether he may erre whether the Pope be Antichrist with such other The middle parts are their Clerkes which are either secular as they call them which haue any Ecclesiasticall function where we must enquire of their election degrees of their single life and such like the Regular Clerkes are their Monkes and other of that profession where we must entreat of vowes of their solitarie life their habite their Canonicall houres with other matters The lowest members are the lay men where the questions about the Ciuill Magistrate must be handled as whether he may put heretikes to death whether he haue any power and authoritie in Ecclesiasticall matters and hetherto of the Militant Church The triumphant Church consisteth either of Angels or other Saints departed Concerning the Angels we dissent about the orders and degrees of them about their ministerie and office and whether they are to be prayed vnto Concerning the Saints departed there are many questions in controuersie as of Purgatory Lymbus Patrum whether they are to be praied vnto of their Reliques Images Temples Holie daies and such like The third office of Christ is his Priesthood whereof there are two parts his intercession where we must enquire whether Christ be the onely Mediatour of intercession and his Sacrifice where the maine and great controuersie concerning the Sacraments doth offer it selfe for by the Sacraments the power and efficacie of the death of Christ is deriued vnto vs. Here first we must entreate of the Sacraments in generall as of their number their efficacie the difference betweene the Sacraments of the olde and new Testament then in particular as of Baptisme and the seuerall questions thereto belonging of the Lords Supper where also the great controuersie about their Idolatrous sacrifice of the Masse and other necessary questions must be handled Then follow in order fiue other popish Sacraments to be considered of confirmation penaunce extreme vnction orders matrimony And these are the controuersies concerning the offices of Christ. The controuersies which concerne the benefits of our redemption with other seuerall questions are these as of predestination of sin of the law of free will of faith of good workes the particular questions are set forth at large in other places Lastly there remaine some questions about the person of Christ 〈◊〉 whether he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God of himselfe whether he encreased in wisedome whether he suffered in soule whether he merited for himselfe with such other Thus haue we the summe body of Antichristiā doctrine which we purpose by the grace of God to goe
and although the true Church doth geue a notable testimonie thereunto yet doth not our faith depend vpon their witnesse testimonie or allowance Secondly the true visible Church is certainly knowen by the preaching of the word and the right vse of the Sacramēts so that we doubt not but there is the true Church where we finde these markes neither is it needfull to know the estate of euery particular member thereof for so long as all actions in the Church are directed and ordered by the rule of Gods word we neede not to doubt to commit our selues to that Church howsoeuer otherwise men do stand before God and yet so much as is necessarie the faithfull may be iudged knowen by their fruites Thirdly though we admit that wicked men are mēbers yet the vncertainty remaineth still for they them selues hold that neither men not Baptised or persons excommunicate or heretikes can be of the Church but many may liue in the Church whom we know not to be Baptised which may be ipso facto by the deed doing excommunicate without publike sentence and heretikes also wherefore euen amongest themselues they are vncertaine who are members of the Church The Protestantes WE hold that the Catholike Church consisteth onely of the predestinate and comprehendeth the vniuersall number of all those which shal be saued not onely those now liuing on earth but all that haue bene since the beginning of the world of this Church S. Paule was euen being a persecuter for he was neuer a member of the deuill nor reprobate as Iohn Husse saith articul 2. Of this Church Iudas the traytor neuer was though he were reputed for a Disciple of Christ for a while Huss articul 7. Therefore the wicked and reprobate though they liue in the outward assembly of Christians are no more the true members of Christ then the tares in the field may be counted wheat or good corne 1 The true members of Christ are also his sheepe the wicked are not the sheepe of Christ Ergo neither his members The sheepe of Christ heare his voyce they do not heare his voyce Ergo if they shall aunswere that hypocrites and wicked men do heare Christes voyce so long as they continue in the outward profession of Christians we thus improue it Christes sheepe do folow him in life and example Iohn 15.4 but so doe not they If it shal be yet aunswered that they may also a while walke in Christes steps this is not enough for all Christes shal be saued ver 9. wherfore the Gospell vnderstandeth such folowers as continue to the end 2 Christ is the head of his Church and all the partes thereof but he is not the head of the wicked reprobate Ergo. The Iesuite graunteth that he is the head euen of those partes that shall perish Bellarmin cap. 7. We thus answere Christ is the head onely of those for whom he gaue him selfe Ephe. 5.23.25 but he gaue not him selfe for the wicked Ergo. If this be denied we thus proceede Christ dyed onely for those whom he sanctifieth and cleanseth to make them a glorious Church without spot and wrincle Ephe. 5.26.27 But this can not agree any wise to the wicked Ergo. 3 The Church of God is the whole familie of the children of God in heauen and earth Ephe. 3.15 they both make but one Church the wicked are not of this familie for who would say that the Saintes in heauen and wicked and reprobate men vpon the earth are felow seruaunts and of one houshold Ergo they are not of the Catholike Church 4 Of all other that is a most euident place 1. Iohn 2.19 they went out of vs but were not of vs Ergo heretikes and reprobates are not of the church Bellarmine aunswereth though they were not of vs that is of the Church animis voluntate in soule and minde and purpose of hart yet they were of vs externa professione in externall profession Thus they are not ashamed such is there great boldnesse to contradict the scriptures for the Apostle saith non erāt ex nobis they were not of vs they say yes forsoth after a sort erāt ex nobis they were of vs the Apostle saith nay they say yea he saith indeed exierunt ex nobis they went out of vs which soundeth nothing like as erant ex nobis they were of vs as the Iesuite subtillie would conclude 5 Let Augustine speake for vs both Illa columba vnica pudica casta sponsa sine macula ruga non intelligitur nisi in bonis iustis sanctis That louely doue saith he the chast vndefiled and vnspotted spouse that is the Church of God is onely vnderstood of those that are righteous faithfull holy Ergo the wicked are not of the Church which is the spouse of Christ. THE SECOND PART OF THE QVESTION whether the Catholike Church be inuisible The Papistes THey do affirme that the Catholike Church is and hath bene alwayes visible error 15 not so visible because it might be seene but that it hath bene alwayes actually visible not seene onely vnto the mēbers of the church but notoriously knowē to the whole world Rhemens annot in Math. cap. 5. Sect. 3. Neither do they meane any particular Church so to haue bene visible but the vniuersall catholike church which they define to be a visible cōgregatiō of all faithfull men Canisius cap. de fide Symbol articul 18. Bellarmin lib. 3. de Eccles. cap. 12. ration 7. 1 The foundation of the Church is visible therefore the Church is visible the proportion they proue thus for whether we affirme Christ or Peter to be the foundatiō of the Church both of them are now visible in him which is the Vicare of Christ and Peters successor We answere First we vtterly denie either Peter to be the foundation of the Church or els the Pope to be his lawfull successor for Peter is no more the foundation of the Church then all the Prophetes and Apostles Ephe. 2.20 whose doctrine is the foundation not their persons And as for the Pope we care not so much for outward successiō in place which notwithstanding they can not proue to haue bene perpetuall without interruption as we do require a succession of faith and doctrine Secondly we affirme that Christ is the foundation but not the visible beholding of Christ with the carnall eyes but beleeuing in his name for when Peter had vttered that notable confession of Christ he said that flesh and bloud had not reuealed it but his father in heauen but if the beholding of Christ had geuen Peter a sight of the foundation thē flesh had reuealed it vnto him his carnall eyes had brought him to Christ. Thirdly we may much better returne this argument vpon them selues that because the foundation of the Church which is faith in Christ is inuisible therefore the Church is inuisible 2 They heape vp many places of Scriptures but to small purpose as Math. 18. tell the
Church Actes 15. when they came to Ierusalem they were receiued of the Church Philip. 3.6 Paule persecuted the Church how could the church be persecuted how could it receiue the Apostles if it were not visible Bellarmin cap. 12. We answere what goodly reasons here be a particular church such as was at Ierusalem may be seene Ergo the catholike and vniuersall Secondly a particular church may be sometime visible Ergo alwayes Thirdly the church is visible vnto the faithfull as in time of persecution for to Paule it was not knowen when he persecuted it but onely to the brethren Ergo it is visible to the world For these three points they must proue that the catholike church not a particular is visible that the Church is not sometime but alway visible yea and to the world or else they say nothing for shame masters make better arguments 3 He hath set his tabernacle in the sunne Psal. 19. The Church is as a Citie vpon an hill Math. 5. Ergo it is alwayes visible Bellarmin ibid. Rhemist Math. 5. Sect. 3. We answere First the Apostles them selues euen at this time when Christ spake these wordes vnto them were not so in sole or in monte in the sunne or vpon the hill that they were seene of the world nay they were not seene nor acknowledged of the Scribes and Pharisies in Iewrie the Church is seene of the faithfull it is visible to them that search for her out of the Scriptures they that caÌ„ see the mountaine shal see the Citie the mountaine is Christ the Citie is the Church No marueile if the Church be not alwayes visible to the world for they see not neither do they know Christ. Secondly the church is said to be on a hill because the truth seeketh no corners heretikes and false tâ—achers flye into the desert and into secret places Math. 24. ver 26. But the truth is not ashamed the Apostles confessed Christ eueÌ„ before Kings and Princes Marke 13.19 so Augustine expoundeth it Cont. Faustum lib. 13. cap. 13. The Protestantes COncerning the catholike church we hold that because it is an article of our faith it is alwayes vnto the world inuisible and not to be espyed but by the eyes of faith Fulk Math. 5. Sect. 5. Concerning particular churches if by visible they vnderstand that which may be seene so we graunt they are alwayes visible Fulk Act. 11. v. 24. If for that which is actually visible we say it is not so alwayes visible to the world nay it may sometimes be so hid and secret that the members know not one another Fulk in Math. 5. Sect. 3. 1 To the Hebrues it is thus written cap. 13. v. 18.23.24 you are not come to the mouÌ„taine which might be touched but to the Citie of the liuing God the celestiall Ierusalem c. Ergo the church is inuisible and here opposed to the visible hill of Sinay Bellarmine answereth that this is vnderstood of the triumphant church in heauen not of the militant vpon earth To this we make answere the Apostle vnderstandeth the whole vniuersall church in heauen and earth which both make but one familie Ephe. 3.15 for here he nameth not onely the spirites of iust men which are in heauen but the faithfull vpon earth whose names are written in heauen the congregatioÌ„ saith he of the first borne the wordes are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gathering together collection or coÌ„gregation which must needes be vnderstood of men vpon earth Againe saith he ye are come not ye shall come they had now left the smoking mountaine Sinay and were come to Sion the church vnder the Gospell Wherefore this is a most firme and inuincible argument the catholike church is the vniuersall number of Gods chosen in heauen and in earth Ergo inuisible 2 We will giue an instance In the dayes of Elias the church was not visible for he camplaineth and saith that he was onely left alone 1. King 19.10 Ergo the church is not alway visible The Rhemistes answere First at that time the church was visible in Iudaea the souldiers were numbred to 1000. thousand 2. Chron. 17. We aunswere againe First belike they haue taken a more exact account of them then the Lord him selfe for he saith he had reserued 7000 1. King 19.18 that had not bowed their knees to Baall they say there were ten huÌ„dred thousand Againe Elias if he had knowen such a number could not haue bene left so comfortlesse as in grief of hart to desire to dye But be it graunted that the church was visible in Iudaea at this time though it were not so to Elias yet where was that visible church in the dayes of Achaz and Manasseh when Iudaea fell also to Idolatrie Thirdly to beleeue that there is an holy catholike church is an article of our faith Ergo it is inuisible Bellarmin answereth First the holinesse of the church is inuisible We reply so the church is partly visible partly inuisible by his confession First why theÌ„ do ye define the catholike church to be a visible coÌ„gregatioÌ„ if it be not wholly altogether visible they know that difinitio must coÌ„uenire definito the definitioÌ„ must agree wholly to that which is defined but now it is not for they say the catholike holy church is partly visible as it is a church partly inuisible as it is holy Secondly do we not say in the Creede Credo Catholicam as well as Credo Sanctam I beleeue a catholike church as well as I beleeue the holy church then it is also inuisible as it is catholike because this also is part of the article see I pray you what shifting is here Secondly he answereth that some thing is seene in the church some thing beleeued for we see that visible companie of men which make the church but whether that companie be the true church we do not see it but beleeue it We reply againe First the Iesuite hath not yet proued that some thing is seene in the church some thing beleeued but one thing is seene namely the congregation as they are men another thing is beleeued that they are the church the sight and beliefe now by his owne confession are not both in the church Secondly we denie that the vniuersall coÌ„panie of the catholike church which is the number of the predestinate can be seene therefore all is beleeued and nothing seene Thirdly he saith that by faith we know which is the true church Ergo by faith we know which are the members of the church Ergo by faith the meÌ„bers do know them selues to be of the Church therefore faith is requisite in the true members of the church theÌ„ vnfaithfull men can not be true members of the church which point the Iesuite strongly before maintained against vs. Mendacem oportet esse memorem a lyar had need haue a good memorie lest he tell contrarie tales and so hath the Iesuite here for before he denied
that faith was requisite to make a true member of the church here he saith that without faith a mēber cā not be knowen much lesse therfore made 3 The Rhemistes confesse in these very words that in the raigne of their imagined and supposed Antichrist the externall state of the Romane church and publike entercourse of the faithfull with the same shall cease and that there shal be onely a communion in hart with it and practise in secret Annot. in 2. Thess. 2. Sect. 10. Where then I pray you shal be your tabernaculum in sole ciuitas in monte candela splendens in domo your tabernacle in the sunne your Citie in a mountaine your candle shining in the house that is say you in the world Math. 5. Sect. 3. Ergo out of their owne wordes we conclude that the church shall not alwayes be visible and notoriously knowen in the world Lastly we will conclude with Augustine Aliquando in sola domo Noah Ecclesia erat in solo Abraham Ecclesia erat in solo Loth domo eius Ecclesia erat in solo Henoch Ecclesia erat Sometime the church was onely in Henochs house sometime onely in Noah some time in Abraham alone in Loth his house How then hath the church bene alwayes so visible and notoriously knowē to the world when it hath layen hidden some time in one house yea in one man THE SECOND QVESTION whether the Church may erre THis questiō is deuided into two parts First whether the catholike church may erre at all or not Secondly whether the visible church vpon earth may fall away from God into Idolatrie and apostasie THE FIRST PART WHETHER THE Catholike Church may erre in doctrine The Papistes THey do teach that the catholike church can not possiblie erre not onely in matters absolutely necessarie to saluation but not in any thing which error 16 it imposeth and commaundeth whether it be conteined in the word of God or not yea that it can not erre in these things which beside the word of God are commaunded And by the church here they do meane not onely the Pastors and Bishops but the whole companie of the faithfull so that neither that which all the pastors of the church do teach can be erronious nor what is receiued generally of the whole church Bellarm. de Eccles. lib. 3. cap. 14. Rhemist annot an Iohan. 14. ver 16. 1 The church say they is the pillar of truth 1. Tim. 3. Ergo it can not erre We answere First it is no otherwise the pillar of truth then a virgin without spot and wrincle Ephe. 5.27 As that place doth not priuiledge the church frō all sinne and imperfection of life so neither doth this place exempt her from all error in doctrine Secondly she is called the pillar of truth in respect of vs because the truth is preserued in the true church and is not els where to be found not because the truth dependeth vpon the church for S. Paule sendeth not Timothie in this place to learne of the church as though it could not possiblie be deceiued but saith he these things haue I written that thou mayst know how to behaue thy selfe in the house of God ver 14.15 Ergo the word of God is the rule of truth and the church hath no warrant to be kept from error but as she is lead and gouerned by the word of God Thirdly the argument foloweth not for Peter was a pillar and yet erred Gallat 2.9.11 2 They heape many arguments together The church hath the spirite of God to lead it into all truth the gates of hell shall not preuaile against it Math. 16. God hath geuen it Apostles teachers Euangelistes to keepe it in the truth Ephe. 4. Christ hath prayed for the church that it may be sanctified in the veritie Iohn 17. Christ prayed that Peters faith should not faile Ergo the church can not erre Rhemens annot 1. Timoth. 3.15 We answere euery one of the elect hath the spirite of God neither shall the gates of hell preuaile against the faith of any one of the elect to ouerthrow it Christ prayeth for euery one of his Disciples that they may be sanctified in the truth Iohn 17.20 wherefore it foloweth as well by these arguments that no one faithfull man can fall into error The pastors and teachers so long as they folow the Apostles doctrine may keepe the church from error but it is not gathered out of that place Ephe. 4. that the pastors if they swarue from Gods word can not erre Concerning Peter Christ prayed for him that his faith should not faile in that greeuous tentation which he fell into Secondly he prayed not for him as gouernour of the church but as he prayeth for euery faithfull man Iohn 17.23 Thirdly for all this prayer Peter erred Gallat 2. 3 This argument was vsed in the Councell of Basill the Church is without spot and wrincle Ephe. 5.27 Ergo without error We aunswere First S. Paule speaketh there of a glorious church such as it shal be in the kingdome of heauen not of the church as it is vpon earth so Reuel 7.14 The elders which sat round about the throne which are the Saintes in heauen were seene in long white robes which they had washed white in the bloud of the Lambe 2 It foloweth out of this place that the church is as well without sinne as free from error which the diuines in the Councell did also graunt But seeing by their owne confession euery member of the church being clothed in this mortall flesh sinneth how can the church be without sinne If the church consist of men and all men are sinners how is the church free If all the partes and members be sinnefull how is not the whole also polluted with sinne If all the partes of the body be sicke and diseased how can the whole be sound The church also is not ashamed to confesse her selfe to be blacke Cant. 1.5 she shal be made bewtifull and glorious without all spot blemish in the kingdome of God and euen now also is made righteous and iust before God through Christ not because she hath no sinne but because it is remitted and although some errors and imperfections remaine yet shall they be no hinderaunce to her saluation The Protestantes WE doubt not to say that the church of God may erre in some points not necessarie to saluation but can not fall cleane away from God into any dānable error Fulk annot in Ephe. 5. ver 29. That the church may erre as we say we do shew it thus and by the Church we vnderstand the whole companie and congregation the pastors with the people 1 When our Sauiour Christ suffred the church erred in faith Ergo it may erre the proposition is thus proued The church was either in the Scribes and Pharisies or els in the Apostles but both of them erred they in putting Christ to death the other in their incredulitie not beleeuing rightlie in the
names of some other Apostles as Iames and Iohn were called Boanerges the sonnes of thunder Mark 3. Therefore this was no such preeminence to Peter neither is it true that Peter was almost called by no other name for he is oftē in the Gospel after this called by his old name Simon Mat. 16.17 17 25. Fulk Annot. in Ioh. 1. sec. 7. Secondly againe saith Bellarmine the text is aedificabo I will build my Church but if Christ be here taken for the rocke his Church was built alreadie for many beleeued in him But Peter was not made the foundation of his Church till afterward after his resurrection and therefore hee saith I will build Wee answere First it is a corrupt glosse to say the Church of Christ was not builded till after the resurrection for seeing that many beleeued before in Christ and made a Church either they must graunt that the Church was without a foundation or else that the foundation was changed from Christ to Peter Secondlie it is taken therefore for the enlarging and increasing of the Church of GOD. It followeth not because Christ saith I will build and his Church was begun to bee built alreadie that therefore another kinde of building must bee excogitate no more then because Christ gaue his spirite to the Apostles Matth. 10.1 and againe Iohn 20.22 and yet biddeth them stay at Ierusalem till they should receiue the holie Ghost Acts. 1.7 that therefore they should looke for another holy Ghost or as though they had not receiued the holy Ghost before But as the sending of the holy Ghost is meant for the increase and more plentifull measure thereof so is the building of the Church here taken for the increase of the building Wee yet further answere with Augustine super hanc petram quam confessus es aedificabo ecclesiam vppon this rocke which thou hast confessed will I build my Church so that in this place is meant not Peter to bee the rocke but either Christ whome he confessed or his saith whereby he confessed him which commeth all to one effect There is no great difference whether wee say the Church is builded vppon Christ or faith is the foundation of the Church for faith is an apprehension of Christ but of the person of Peter it can no more bee vnderstoode then of the rest of the Apostles who in some sence are called the foundation of the Church namely in respect of their holy Apostolick doctrine vpon the which the Church is built Ephes. 2.20 Bellarmine and the Iesuites denie not but here is relation also to the faith of Peter but faith considered in his person We answere if they meane Peters particular faith which was a proper adiunct to himselfe the vniuersall Church cannot be built vpon that faith seeing when Peter dyed his faith also as a proper accident to his person ceased if they vnderstand that generall faith whereby Peter in the name of all the rest made this confession then they all are as well made pillars and foundations of the Church as he because it was their generall confession Fulk annot in 16. Matth. sect 8. 3 Another place which our aduersaries mightely vrge are those words which follow verse 19. I will giue vnto thee the keyes of the Kingdome of Heauen whatsoeuer thou shalt binde in earth shal be bound in Heauen Ergo Peter had especiall iurisdiction giuen him more then any of the rest Bellarmine cap. 12. Wee answere First as Peter confessed in the name of all the rest so this power is geuen him not onelie for the rest as the Rhemists falslie charge vs that we make Peter a proctor for others but together with the rest Peters person must be excluded for immediately after he deserued for a certaine slip of his person to bee called Sathan it were an vnfit match the same person at the same time to be honoured with the glorious title of the rock of Christ and to sustaine so great a rebuke as to bee called Sathan Secondlie here is no more promised to Peter then vnto all the rest of the Apostles Matth. 18.18 They likewise haue authoritie giuen them to binde and loose and it is performed to them all alike Iohn 20.23 2 By the keyes here cannot be vnderstoode that large iurisdiction which the Papists dreame of as not onely the authoritie and chaire of doctrine iudgement knoweledge discretion betweene true and false doctrine all which we graunt together with Peter to haue been giuen to al the Apostles besides But say they hereby is signified the height of gouernement the power of making lawes of calling Councels and confirming them of ordeyning Bishops and Pastors finally to dispense the goods of the Church spirituall and temporall all this is added without ground neither had either Peter or any of the Apostles this ample authoritie no nor the Bishops of Rome for many hundred yeares after Christ. For this plenarie power of the keyes when they signifie a soueraigne and chiefe and surpassing power are so onely giuen vnto Christ and to no mortall creature He is saide to haue the keye of Dauid who openeth and no man shutteth who shutteth and no man openeth Apocalip 3.7 Fulk Annot. 16. Matth. sect 13. Lastly I will oppose the iudgement of the Fathers of the Church who alleadge out of Augustine that Peter receiued the keyes for the whole Church and out of Ambrose that when Christ said to Peter pasce oues the blessed Apostle toke not charge of them alone saith he but together with vs and we together with him Fax pag. 675. 4 Other arguments they alleadge for the primacie and preeminence of Peter as Matthew 10. Hee is named in the first place Bellarmine cap. 18. Wee answere this mought bee because Peter was the most auncient in yeeres or one of the first that was called But howsoeuer it was it is no great matter for this order is not alwaie kept as Galath 2. Paul nameth Iames first Iames Cephas Iohn saith hee verse 9. the Iesuits best shift is heere to denie the text saying it should bee read Cephas Iames Iohn vnlesse Iames bee named first because he was Bishop of Ierusalem Marke I pray you Ergo at Ierusalem Peter was not before Iames but next vnto him therfore not prince of the Apostles Bellarm. cap. 18. Againe say they Peter standeth vp in the election of Matthias Acts 1. preacheth the first Sermon Acts 2. Acts. 15. Peter speaketh first Wee answere to the first Wee denie not a primacie of order to haue been in Peter but it followeth not that hee which speaketh first or giueth the first voyce should bee the head and commaunder of the rest to the second wee also graunt that Peter in zeale promptnes and forwardnes was not behinde any of the Apostles but euen with the first for in him was that saying of Christ verified vppon the woman Shee loued much because much was forgiuen her Luk 7 So was it with Peter to whome Christ forgaue much
would keepe the common and knowne name of the place that it might be out of doubt what Church he ment as for the name of Babylon to be ascribed to Rome though it were so mysticallie yet was it not so called for why might not Paule as well haue written his Epistle to the Romanes vnder that name the Church of Babylon as Peter wrote from thence 2 Agayne they alleadge that storie how Peter ouercame Simon Magus at Rome when he would haue taken his flight into the ayre hauing made himselfe wings and by the prayer of Peter was brought downe agayne and brake his legges and so dyed whereupon Nero being offended with Peter would haue apprehended him who being counsailed by the Church would haue fled from Rome but meeting Christ at one of the gates and saying vnto him whether goest thou Lord And he answered I come agayne to be crucified Peter vpon those words returned backe agayne and was crucified for the testimonie of Iesus Bellarm. cap. 2.3 We answere First we denye not that Peter was at Rome but shewe only the insufficiencie of their arguments and agayne we moue such doubts as by them are yet vnanswered as afterward shall be shewed Secondly concerning this storie of the victorie ouer Simon Magus they that doubt of Peters being at Rome may also doubt of this neither of them being necessarie to be beleeued as articles of faith but probable and coniecturall as matters of storie For some part of the storie is denyed by Augustine as how Peter fasted vpon the Saturday the combat betweene him and Simon Magus following vpon the Lords day after and thereupon rose the custome of the Saturday fast among the Romanes Est quidem saith he haec opinio plurimorum quamuis eam perhibeant esse falsam plerique Romani This is saith he a probable opinion of many concerning Peters fast yet the Romanes themselues thinke it to be false 3 That concerning Christs apparition to Peter seemeth to bee most vnlike of all and sauoureth somewhat of the Popish Legends Like vnto this are the tales of S. Christopher how he caried Christ and how S. Gregorie had him for one of his ghests at his table of hospitalitie such visions and apparitions of Christ are contrarie to the scriptures which say that the heauens must conteyne him till his comming agayne Bellarmine answereth first by this meanes wee doe compedes Christo inijcere wee fetter Christ in heauen We answere belike then heauen is a prison with the Iesuite God send all that are his such a prison at the length Agayne Christ is no otherwise concluded and shut vp in heauen then as it pleaseth himselfe and as he hath appoynted so to be 2 He obiecteth that Christ appeared neere vnto the earth to Paule We answere First there is no such thing proued out of the text but rather the contrarie that the voyce was heard from heauen not neere the earth but aboue Act. 22.6 Secondly Paule heard a voyce onely he sawe no man neither he nor the companie with him Act. 9.7 8. But onely a great light they sawe shining from heauen Act. 22.6 9. Therefore out of this place they cannot prooue any such real apparition of Christ. 3 Peter dyed at Rome his sepulchre is to be seene there to this day Ergo he was at Rome Bellarm. cap. 3. We answere First it followeth not if Peter were buried at Rome that therefore he dyed there for the translation of the bones and bodies of Martyrs is no vnusuall thing in your Church As it followeth not because Iohn Baptists head as you say is to be seene at S. Siluesters at Rome that therefore he dyed there so neither doth it followe of S. Peter 2 Agayne how shall wee beleeue you that it is S. Peters Sepulchre which is shewed at Rome seeing you haue made so many mockeries alreadie making the world beleeue that Peters bodie is sometime in one place sometime in an other Half his bodie you say is at S. Peters in Rome halfe at S. Paules his head at S. Iohn Laterane his neather iawe with the beard at Poicters in France many of his bones at Trieirs at Geneua part of his brayne You see that we may as well doubt whether Peters bodie bee at Rome as in any of these places And such as you see are our aduersaries arguments for Peters being at Rome The Protestants COncerning Peters being at Rome First wee doe not vtterly denye it but onely affirme that he could not come thither so soone as in the second yeare of Claudius and sit there so long namely fiue and twentie yeares as they hold Secondly it may bee graunted that he was there as a matter of storie not an article of faith Thirdly wee haue certayne doubts and arguments about some circumstances of his being there which our aduersaries are not able to answere 1 There is great disagreeing amongst the writers concerning the time of Peters comming to Rome Orosius sayth hee came thither in the beginning of Claudius raigne Hierome saith the 2. yeare of his raigne other say the fourth yeare other the thirteenth yeare Damasus would haue him come thither in Nero his raigne This dissention of writers sheweth that the matter may be iustly doubted of Fulk in Rom. 16. sect 4. Bellarmine and the Iesuites answere No more doe all agree concerning the time when the world was created nor for the storie of Christs life in what time euery thing was done when he suffered and such like yet it followeth not that those things were not true because there is some diuersitie about the time Rhemist 1. Pet. 5.13 Wee replie First most of these things concerning the chronologie of scripture though it be not necessarie to saluation yet by diligent search may be found in scripture Secondly if they can shewe any scripture for Peters being at Rome as we haue for the other stories we will beleeue it though the time perfectly be not knowne but seeing the scripture maketh no mention at all of his being there and the time is vncertayne we may worthilie doubt of it much lesse are bound necessarilie to beleeue it 2 The storie of Peters comming to Rome in the second yeare of Claudius his abiding at Rome fiue twentie yeres his death and martyrdome in the 14. yere of Nero and the 37. yeare after Christs ascension we proue out of the scriptures to bee false For Peter was at Ierusalem and in those quarters round about till 18. yeares after Christ for Paul sawe him there 3. yeares after his calling and agayne 14. yeares after that Galath 2. there is 17. yeares and one yeare was past before Pauls conuersion in all 18. yeares adde vnto these the 25. yeares of Peters being at Rome that maketh 43. yeares and so Peter should suffer in Vespasianus raigne and not in the time of Nero. Bellarmine and the Iesuites answere that Peter was at Rome seauen yeares before the Councel held at Ierusalem Act. 15. which was in the 18.
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
shrines and the like yea aboue his owne breaden God so doth the Pope for he rideth vpon mens shoulders when his breaden God is caried vpon an hackney he exalteth his throne aboue the altar the Crosse is caried on the right hand of Emperours swordes and scepters but is layd vnder his feete In the yeare of Iubile he beateth vpon the gates of Paradise with a golden hammer Fulk annot 2. Thesse 2.10 so then howsoeuer like an hypocrite he seeme to adore his breaden God yet indeede dooth hee magnifie himselfe aboue it Bellarmine hath no other shiftes to foyst off our arguments but these hee sayth this Mauzzim is like enough to be the diuell himselfe whom Antichrist shall worship but he careth neither for siluer or golde or else it is himselfe And how I pray you can a man worship himselfe or else saith hee it is some strong castle where he shall lay his siluer and golde or else you know not what Bellarmin 14. 2 That Antichrist shall not abolish Idoles of siluer and golde but rather commaund the people to worship them as the Pope now doth it is playne Apocalyps 9.20 The Rhemists obiect that hee speaketh here agaynst the heathen Idols which is here called the worship of diuels Answere First in this place Iohn speaketh of the ende of the worlde in the opening of the seuenth seale and the Idols of the heatheÌ„ were abolished long agoe Neither is there any knowen nation in the worlde that hath worshipped Idols of golde siluer brasse stone or wood but the papists for these many yeares Secondly all worshippers of Images doe worship diuels for Idolatrie is a seruice inuented by the diuell Fulk annot Apoc. 9. sect 4. The Protestants THat Antichrist shall not in outward shew be an open enemie to Christ but secretly and closely and vnder pretence of religion take away all religion thus we make it playne 1 These places alleadged before doe prooue it Iohn 1.2.18 the Antichrist and the Antichristes shall bee enimies all alike but the Antichrstes in Saint Iohns time were couert enemies Ergo so shall the great Antichrist 2. Saint Paul calleth it the mystery of iniquitie 2. Thess. 2.7 and he shal come in all deceiueablenesse of vnrighteousnesse vers 10. and God shall send them strong delusion to beleeue lies vers 11. All this prooueth that Antichrist shal worke closely cunningly mystically by deceiuing by delusion not by open enimitie and prophanenes or by violence and tyrannie onely as the papists imagine 3 Antichrist shall be the greatest enemie to Christ and his kingdome that euer was in the worlde But hee is a greater enemie that pretendeth friendship and yet is a foe that vnder the name of Christ persecuteth the Christian fayth then he that openly destroyeth it making no shewe of Religion as Dauid complayneth Psalm 41.9 Yea my familiar friend whom I trusted which did eate of my bread hath lift vp his heele against me This was accomplished in Iudas who betrayed Christ with a kisse who was the greatest enemie of Christ sinning against his owne knowledge and conscience Euen so they now a dayes are the greatest enemies that Christ and the Church hath that betray Christ with a kisse which name themselues the Church of God and yet make hauock of the Church 4. Lastly Augustine sayth as much that Antichrist shall come with deceiueable doctrine and shew of righteousnes Quid expaâ—escimus in Antichristo nisi quia nomen suum honoraturus est Domini contempturus Quid aliud facit qui dicit ego iustifico Quid aliud est dei ignorare iustitiam suam velle constituere quam dicere ego iustifico ego sanctifico What other thing doe wee feare in Antichrist but that hee shall honour his owne name and contemne Christs What else doth he which sayth I doe iustifie I make holie What is this but to destroy the righteousnesse of God and to bring in his owne Marke nowe I pray you if all this bee not true of the Pope of Rome for hee taketh vpon him to iustifie to sanctifie to dispense with mens sins for an hundred yea a thousand yeeres to ridde soules out of Purgatorie nay to commaund Angels to carrie their soules to heauen that die in their Pilgrimage to Rome as Pope Clement the sixt did what is this else but to saie Ego iustifico sanctifico I iustifie I sanctifie and who I pray you doth so if Augustine may be iudge but Antichrist but thus the Pope doth Ergo he is Antichrist THE SEVENTH PART CONCERNING the miracles of Antichrist The Papists ANtichrist they say shall be a Magitian and worke straunge signes and error 63 wonders by the power of the diuell and these three miracles by name shall bee wrought by him Hee shall cause fire to come from heauen and make the Image of the beast to speake and thirdly hee shall faine himselfe dead and rise agayne Bellarm. cap. 15. 1. He shall by the helpe of the diuell cause fire to come downe from heauen as it is Apocal. 13.13 Answere First it is a great question whether the diuell haue any such power to bring downe fire from heauen for the Iesuite himselfe remembreth the storie 1. King 18. How Baal his priests would haue fetched down fire from heauen but they could not onely Elias did it and he that will doe the like must haue Elias his spirite as Christ sayth Luke 9.55 2. It is very grosse to vnderstand this literally for the whole chapter is mysticall of the Beast with seuen heads of another beast with two hornes and all the rest But three waies Antichrist may fitly bee sayde to bring fire from heauen First by fire the holy Ghost may be vnderstoode as Matth. 3. and Act. 2. The spirite appeared in fierie tongues so Antichrist and his ministers make men beleeue that they doe conferre the holy Ghost as in consecration in absolution of sinners and such like Secondly the Popes thunderbolts of excommunication are resembled to fier whereby he hath made the whole world afrayde in times past as though he could cause the heauens to fall vpon men yea to make the matter more likely the Pope vseth burning Tapers in excommunicating men which with violence are throwen downe as though GOD himselfe did rayne fire from heauen vpon them And this is the terrible manner of their excommunication there are three candles burning set vp and then they begin to accurse them whom they excommunicate bodie and soule to the diuell and let vs say they quench their soules in hell fire if they be dead as this candle is put out and with that they put out one of the candles If they be aliue let vs pray that their eyes may be put out as this candle is and so the second candle goeth out and that all their sences may fayle them as this candle looseth his light and so the third candle goeth out Beholde here is the fire which the Pope and his popelings doe bring
from heauen Sic Bullinger serm 60. in Apocalips Thirdly the Dragon is sayd Apocalips 12.4 with his tayle to drawe many starres from heauen that is many excellent men as starres in giftes and knowledge shall bee deceiued by the Pope and be wonne vnto him yea the Pope himselfe is a Starre fallen from heauen to the earth from heauenly doctrine to earthly tradition Apocalips 9.1 thus Antichrist also may be sayd to fetch fire from heauen 2. The second miracle hee shall cause the Image of the beast to speake which the Iesuite vnderstandeth literally that is grossely Answere First Bellarmine and our Iesuites doe not here agree for Bellarmine sayth that these two miracles shall be wrought by Antichrist himselfe to fetch fire from heauen and to cause the Image to speake But the Rhemists saye this other beast is another false Prophet inferiour to Antichrist which shall also worke wonders such an one as Caluine say they where they shew their malice more then learning for Caluine they know tooke not vpon him to worke myracles annot Apocal. 13. sect 3. 2 This causing the image to speake hath a better meaning The image of the beast is the shadow of the olde stately Empire of Rome which was erected by the Pope for the west partes wanted an Emperour the space of three hundred yeeres from Augustulus time till Pope Leo the third who made Charles the great king of France Emperour And at this day is there nothing in the Empire but onely a name title and image for neither hath the Emperour the Imperiall authoritie which is in the Pope nor the Imperiall kingdomes vnlesse he haue them of his owne And the Pope onely maketh this Image to speake for vnlesse he doe confirme the election of the king of the Romanes he is not thought worthy the name of Emperour Bullinger ibid. 3 And yet we denie not but that they both haue and may make images speake either by the helpe of the diuell as Dunstane caused a roode to speake or by iugling as the Roode of grace by gimmals was made to roule the eyes mooue the lippes and such like in king Henries dayes 3 The third myracle that Antichrist shall work is to fayne himselfe dead and to rise againe Apocalyps 13.3 Answere There can bee no such thing gathered out of the text First the wordes will not beare it the text is that one of the heads was wounded to death and the wound was healed which cannot be so meant as though hee fayned himselfe dead but he receiued a wound indeede 2 The sence is mysticall as thorough the whole chapter First it is sayd that the seuenth head was wounded to death but reuiued agayne that is the seuenth gouernement of the Romanes in the Popedome for the papacie had many times deadly blowes and yet was healed agayne especially when there were three Popes together at Rome in France and the third in Spaine but this wound was cunningly healed vp in Pope Martin the fift in the Councell of Constance the other three beeing deposed Sic Bullinger Serm. 59. Secondly it is said vers 14. that the beast whose image remained had the wound of a sworde and yet liued which is vnderstoode of the Romane Empire reuiued and quickned by the Pope The Protestants IT is true that Antichrist shall worke signes and wonders by the power of Sathan 2. Thessal 2. but lying signes both because they shall bee done to confirme lyes neither shall they bee such as the Prophets wrought but many of them but cunning and cousening sleights of iuglers And for such wonders wee neede not to search farre the Popish Church is full of them Where else then should wee looke for Antichrist 1 There haue beene of the Popes themselues Sorcerers and Coniurers such an one Antichrist shall bee sayth Bellarmine Siluester the second came vp to the papacie by the helpe of the diuell as wee haue before shewed Gregorie the seuenth was condemned in the Councell of Brixia for a Coniurer And Benno a Cardinall in those dayes thus writeth of him that on a time hee sending two of his seruants for a certaine Sathanicall booke charging them not to looke into it they notwithstanding looked into it and presently a great multitude of diuelish spirites were round about them who were instant vpon them to knowe why they were called for the seruants beeing at the first astonished yet comming to themselues enioyned them to plucke downe certayne high walles neere to Rome and so they came to their master Fox page 176. What other Antichrist now neede wee looke for If hee must bee a Coniurer wee may heere make our choyce 2 Wee are not ignorant what lyes and fables are reported by the papists of the myraculous actes of their popish Saints of the which wee haue spoken before As howe Dunstane appeared to a cripple that came to his Tombe to bee helped of his lamenesse How Plegildus a priest sawe and handled the shape of a childe vpon the altaâ— which after hee had kissed returned agayne to the likenesse of bread How a certaine Iewes boy tolde his father that hee saw a childe broken in peeces vpon the altar and distributed among the Christians and the boy for that was cast into a furnace of fire and was preserued from the fire by the Virgin Marie which appeared to him and spred her garment ouer him Many such either lyes and fables or workes of diuels the popish Church hath many What neede wee therefore doubt but that it is the Antichristian Church 3 Augustine sayth Saint Paul calleth them lying wonders either because Antichrist shall deceiue men per phantasmata with iugling sleights or because ad mendacia per trahet credituros by his wonders he shall make them beleeue lies But in which sense they are so called it shall appeare when Antichrist is come sayth hee and indeede it is now apparant for our aduersaries haue plenty of both kindes both myracles wrought indeede by the diuell and many prety iugling feates beside THE EIGHTH PARTE OF THE QVEstion concerning the warres and kingdome of Antichrist The Papists BEllarmine sayth that Antichrist shall make great battayles agaynst the error 64 Saynts and shall conquere the whole worlde first by crafte he shall aspire to the kingdome of the Iewes secondly he shall fight with three kings of Lybia Aegypt Aethiopia Thirdly with a great armie he shall persecute the Christians throughout the world and this shall be the battaile of Gog and Magog Bellarm. cap. 16. 1 That he shall craftily aspire to the kingdome he proueth it out of Daniel 11.21 where it is prophecied of one that he shall obtayne the kingdome by flatteries Ans. This prophecie of Daniel as likewise the whole chapter was historically accomplished in Antiochus Epiphanes who defrauded Seleucus his brothers sonne of the kingdome and circumuented his elder brother Demetrius so that it being once fulfilled it cannot be wrested to any other sense of Antichrist it cannot be
Spirit was not giuen him by measure Ioh. 3.34 and that the holy Ghost dwelleth in him bodily but it were great blasphemie so to say of any man Apostle or Minister beside which haue receiued of the same grace but not in the like measure that Christ hath but the spirit is giuen to euery one in measure as they haue neede in their seuerall places and callings Secondly though we should grant that the Apostles had the full authoritie of Christ actually to remit sinnes which they shall neuer proue yet it may be doubted whether al Ministers whom they call Priests which name we refuse not if it be taken according to the sense of the originall word Presbyter and not for a sacrificing priesthood haue as full power in this case as the Apostles had nay it is plaine they haue not for the Apostles and other in the Primitiue Church had power to discerne spirits 1. Cor. 12.10 and to giue actually the bodies of the excommunicate to bee vexed and possessed of the diuell 1. Cor. 5.5 and after a strange manner to exercise power ouer their bodily life as Peter did vpon Ananias and Sapphira Act. 5 Yet we rather stand vpon this poynt that neither the Apostles nor any other Ministers haue power actually to remit sinnes then onely as dispensers and stewards in the name of Christ. The Protestants AL the power of binding and loosing committed to the Apostles and to the Ministers of the word and Sacraments is by declaring the will and pleasure of God out of his word both to pronounce forgiuenes of sinnes to all that are truely penitent the reteining of them to the obstinate and impenitent Fulk annot Iohn 20. sect 3. So that Ministers are not made iudges in this case but only as the Lords ambassadors to declare the will of God out of his word 1 There is a notable place for this purpose 2. Corinth 5.18 God hath reconciled vs vnto himselfe through Iesus Christ and hath giuen vs the ministerie of reconciliation So then Christ is the onely author of reconciliation the Apostles are but ministers how then say the Rhemists that Christ himselfe is but a minister also of our reconciliation yet a chiefe minister whereas the Apostle maketh him the author God was in Christ reconciling the world to himselfe vers 19. Wee are but ambassadors for Christ and pray you in Christs stead to bee reconciled vnto God this then is the office of Ministers not to reconcile men vnto God but to pray them to bee reconciled through Christ Christ onely is the reconciler they but ministers of reconciliation They are but messengers and ambassadors onely to declare their Princes pleasure their commission is certaine beyond that they cannot goe Wherefore that is a blasphemous decretal and cleane contrarie to the scripture which is ascribed but falsely to Pontianus Bishop of Rome which sayth that God hath Priests so familiar that by them he forgiueth the sinnes of others and reconcileth them vnto him Fox pag. 59. But S. Paul sayth that God onely by Christ reconcileth vs vnto himselfe 2 Augustine doth very freely vtter his minde concerning this matter who putteth this obiection If men doe not forgiue sinnes then it should seeme to be false which Christ sayth Whatsoeuer you bind in earth is bound in heauen He answereth Daturus erat dominus hominibus spiritum sanctum c. God was to giue vnto men the holy Ghost by whom their sinnes should be forgiuen them Spiritus dimittit non vos spiritus autem Deus est Deus ergo dimittit non vos the spirit therefore remitteth sinne and not you the spirit is God God forgiueth sinnes and not you Here is one argument God onely forgiueth sinnes Ergo not man Againe Quides homo nisi aeger sanandus vis mihi esse medicus mecum quaere medicum O man what art thou that takest away my sinnes but a sicke man thy selfe wouldest thou be my phisition nay let vs both together goe seeke a phisition that may heale vs. Lo another argument He cannot be a phisition to others that needeth a phisition himselfe he cannot reconcile others to God who hath himselfe neede of a reconciler Further he sayth Qui dimittit per hominem potest dimittere praeter hominem non enim minus est idoneus per se dare qui potest per alium dare He that can forgiue sinnes by man can forgiue also without man for he may as well forgiue by himselfe as he can doe it by another Here is then the third argument If man doe actually forgiue sinnes then Christ should not forgiue sinnes without man for the whole power is committed to man Yea the Rhemists affirme the same that it is necessarie we should submit our selues to the iudgement of the Priest for release of our sinnes if it bee necessarie then sinnes cannot be remitted without the Priest then is Christs power limited he cannot forgiue without man which is contrarie to that Augustine affirmeth here THE FOVRTH PART WHETHER STRAIGHT waies whatsoeuer be loosed or bound by the ministerie of men vpon earth be so in heauen The Papists AN expresse power say they is giuen vnto Priests to remit and reteyne error 76 sinnes And Christ promiseth that whose sinnes soeuer they forgiue they are forgiuen of God and whose sinnes soeuer they retaine they are retained of God Rhemist annot Iohn 20. sect 5. Whereby it appeareth it is their opinion which is manifest also by the practise of their Church that at the will and pleasure of euerie priest exercising the keyes vpon earth men are bound and loosed in heauen They ground this their opinion vpon the generalitie of the wordes Whosoeuers sinnes you remit they are remitted Iohn 20.23 and Math. 18.18 Whatsoeuer you binde in earth shall be bound in heauen Answere These places are not so to be vnderstood as though God were bound to ratifie euery decree of men vpon earth for first this power is giuen to all lawfull pastors which doe holde the Apostolike fayth not to Idolatrous ignorant and blasphemous priests such as most if not all of the popish sorte are Secondly they must decree in the earth according to Gods wil Wherefore Iohn 20.22 first Christ breatheth his spirite vpon his Apostles and then giueth them their commission signifiyng hereby that they must execute this power as they shall be directed by Gods spirite and Matth. 18.20 it followeth that they must be assembled in the name of Christ that is according to Christs rule and the direction of his word they must binde and loose and not at their owne discretion The Protestants THat no sentence or decree of men bindeth or looseth before God in heauen but that which is pronounced according to the will and pleasure of GOD and by the warrant of his worde the scripture euery where teacheth vs. 1 Prouer. 26.2 As the sparrow by flying escapeth so the curse that is causelesse shall not come Isay 5.20 Woe vnto them that speake good
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
the Pharisees did then so meane or any shall now gather vpon their words that there is a great master diuell that ruleth and commandeth the rest it was in them but a pharisaicall dreame and in the other a popish collection We deny not but that there may be degrees in power and angelicall gifts both among the good and bad angels as there shall be degrees in glorie among the Saints yet the Saints shall not be princes one ouer the other no more are the angels now Thirdly marke the answere of our Sauiour in that place If Sathan cast out Sathan Mark 3. Here Sathan is made a common name to all euill spirits But Apocalyps 12. where mention is made of the diuell and his angels the text sayth The great dragon the old serpent called the Diuell and Sathanas vers 9. Here the name Sathanas is giuen to the prince of the diuels so there is not one Sathanas but many And where our Sauiour calleth the diuell the prince of the world Iohn 14. S. Paul calleth them all principalities and powers worldly gouernours and princes of the darknesse of this world Ephes. 6.12 So there is not one prince of the diuels but they are all princes Thus Augustine expoundeth that place Draco pugnauit angeli eius id est diabolus homines voluntati eius obtemperantes The dragon fought and his angels that is wicked men obeying his will Apocalyps Hom. 9. So by Augustines sentence the diuels are not subiects to the great diuell but they are all princes and commanders of wicked men THE SECOND QVESTION OF THE MINIsterie and function of Angels THis question hath two parts first of the externall ministerie of angels in the protection and defence of the Church Secondly of their spirituall office about the prayers of Gods seruants THE FIRST PART CONCERNING the defence and protection of Angels The Papists MIchael say they is the protector and keeper of the whole Church of Christ error 3 Dan. 10.21 And as earthly kingdomes haue their speciall angels for their protectors so also haue particular Churches Dan. 10. Rhemist annot 1. Apocal. sect 9. The Protestants THE whole Church hath Christ himselfe who is the true Michael for her protector and defender And so is that place in Daniel to be vnderstood Augustine also by Michael vnderstaÌ„deth Christ the name also signifieth as much Michael that is one like vnto God see more of this before Controv. 4. quaest 1. The scripture sayeth All power is giuen to Christ and hee is with his Church to the end of the world Math. 28.18.20 He therefore is the chiefe patrone and protector of his Church Secondly It cannot be proued out of scripture that kingdomes haue their speciall Angels protectors for Dan. 10. The Princes of the Persians and Grecians were not Angels but earthly princes for Angelles doe not resist Christ and his Angelles defenders of the Church as the Prince of Percia did ver 13 Fulk ibid. but all the Angelles of heauen are readie to serue the Lord at his pleasure for the defence of his Church without anye limitation of place Zachar. 1.10 These are they whome the Lord hath sent to goe through the worlde The Angelles execute their message not in seuerall countryes but in the whole world The Papist error 4 EVerie one hath from his natiuitie an Angell for his custodie and patronage against the wicked before the face of God Gen. 48.16 Iacob saith The Angell that hath kept mee from my youth vp Acts 12.15 It is his Angel Rhemist ibid. Math. 18.10 Their Angelles behould the face of my Father Ergo euery man hath his proper Angell Answ. 1. Iacob by the Angell vnderstandeth Christ to whome it is proper to blesse Gods children the Angell blesse thy children saith he Gen. 48.16 This Angell appeared vnto him in Bethel and is called the God of Bethel Gen. 31.13 with this Angel Iacob wrestled 32. which was God as it appereth by the name of Iacob he is called Jsrael because hee had preuailed with God and the place is called Peniel I haue seene God face to face Other proper Angell Iacob had none for all the Angelles of God were appointed for his defence Gen. 32.1 He met an hoste of Gods Angelles and accordingly called the place Mahanaim 2. Neither of the other places proue that men haue proper Angels Math. 18. The children of God are said to haue their Angels not theirs as euery man his proper Angell but theirs in common because they were deputed for their defense Act. 12. Peter at that time was deliuered by one Angel but it followeth not that therefore he was his proper Angell The Protestants WE nothing doubt of the protection of Gods Angelles but that euery one hath a proper Angell appointed for his protection from his natiuitie out of scripture it is not proued 1. Sometime one Angel hath the charge of a multitude Exod. 23.20 The Lord saith to all the people of Israel I send mine Angell before thee to keepe thee in thy way 2. Sometime many Angelles are ready for the defense of one man Gen. 32.1 an hoste of Angels met Iacob Psa. 91.11 He shal giue his Angels charge ouer thee to keep thee al in thy wayes Ergo euery man hath not his particular proper Angell 3 Luke 16.22 The poore man is said being dead to be carried not by one Angell but by the Angels into the bosome of Abraham But if he had one Angell appointed to be the president of his life from his natiuitie it had beene also parte of that Angelles charge to haue conueyed his soule into Heauen So Augustine writeth Si bene vixerimus vbi a carnis vinculo anima liberata fuerit mox in occursum nostrum Angelorum chorus occurret De salutarib document cap. 39. If we liued well here when as the soule is gone from the body the holy company of the Angels are ready to meete vs he sayeth not one Angell but the whole chore or company THE SECOND PARTE WHAT OFFICE the Angelles haue about our prayers The Papists THeir opinion is that the Angelles do offer vp our prayers vnto God And they would proue it by that place Apocalyps 8.2 An Angell stood by the Altar with a golden censer and much incense was giuen vnto him to offer with the praiers of the saintes Rhemist in hunc locum Ans. Augustine vpon this place sayth that this Angell is Christ Thuribulum aureum est corpus eius sanctum the golden censer is his body ex quo Deus â—dorem suauitatis accepit out of the which God smelt a sweete sauour Homil. in Apocalyp 6. And in another place he saith Vt altare sanctificat dona sic Christus preces nostras as the altar sanctifieth the gift so Christ doth our praiers quaest in Euangel 34. First therefore this place is vnderstoode of Christ not of any Angell 2. If this place might be vnderstood of Angels that they haue some ministerie about our praiers it maketh nothing
them selues to looke into the heart as into a glasse but by reuealing such thinges when the Lord seeth it expedient Neither had the prophets an inherent gift and dwelling in them to know secrets but the worde of God was inspired into them at times as they had neede as we see in Nathan 2. Sam. 7.3.4 in Elisha 2. King 2.15 in Isaiah 2. Kin. 20.4 And though Paul was taken vp into heauen and sawe many secrets yet he knew not all for thus he saith of him selfe If I knew all secretes 1. Corinth 13.2 Ergo no man euer receiued this gift to search the heart but it is proper vnto God who will not giue his honour to another 2. Augustine saith Nescire mortuos quid hic agatur dum hic agitur that the dead know not what is done here while it is in doing But they vnderstand either by relation of those that departe this worlde or els by the Angels Non quidem omnia sed quae sinuntur indicare sicut Prophetae nec hic omnia cognoscebant sed quae illis essereuelanda dei prouidentia iudicarat de cura pro mortuis cap. 15. Neither do they know all things but what God suffereth to be knowen as neither did the Prophets knowe al things while they liued but what God in his diuine prouidence thought good to reueale vnto them I note out of this saying of Augustine three thinges FIRST What great vncertaintie of opinion heere is Howe the dead should come by the knowledge of humane affaires the Papists think they haue it by Gods gift otherwhile they say they see all thinges in God as in a cleare glasse Augustine sayeth they knowe them by the Angelles or by men newly departed this lyfe so that it appeareth to bee but a meer conceit and imagination that they haue any such knowledge whereof there is no surer ground Secondly Augustine saith they know not things presently done but afterward contrarie to the Papists Thirdly they know not all things as the Prophets also did not but what the Lord reuealeth vnto them wherein also he is contrarie to our aduersaries THE THIRD QVESTION CONCERNING THE worship of Angels first in generall then in particular of inuocation The Papists THey say that the diuine honour and adoration due vnto God alone is not to be giuen to Angels But there is a religious reuerence honour and adoration which is not to be denyed to Angels and Saints Rhemist annot Apocalyps 19. sect 4. 1 Iosua fell downe before the Angel and worshipped Iosua 5. Rhemist Ans. He worshipped not an Angel but the Lord Christ himselfe the captaine of the Lords armie for it was a diuine worship He is bid to put off his shooes as Moses was when God appeared out of the fierie bush Exod. 3. But a diuine worship by your owne confession is due onely to God Fulk annot Coloss. 2.3 2. 1. Timoth. 2.21 I charge thee before God and the Lord Iesus Christ and his elect Angels that thou obserue these things Ergo Angels may be adored and reuerenced Rhemist Ans. Saint Paul maketh here the Angels witnesses of his waightie charge so Moses calleth heauen and earth to witnesse Deut. 30.19 may we therefore conclude that he yeelded any religious worship to heauen and earth Fulk ibid. The Protestants AS for due reuerence which is of loue not of any seruice there is no question but we ought to yeeld it vnto the Angels But all religious seruice or worship is due onely to God and whosoeuer man or Angel requireth or receiueth any religious worship or seruice vsurpeth that which is due vnto God Fulk Apocal. 19. sect 4. 1 Apocal. 19.10 and 22.9 Iohn fell downe to worship the Angel but the Angel suffered him not See thou doe it not saith he for I am thy fellowe seruant and of thy brethren worship God Ergo Angels are not to be adored with any religious worship Rhemist First he forbiddeth him onely to worship him with diuine adoration Ans. The words are generall he sayth not worship God with this kind of seruice but worship God Rhemist Secondly you say that Iohn so worthie an Apostle was not ignorant of that poynt that Angels were not to be worshipped as God we may replye also that if Iohn had knowne that this other kind of seruice was vnlawfull he would not haue done it Ans. Iohn sinned not of ignorance but of forgetfulnes in this extasie of his mind while he beheld the glorie of the Angel as likewise through his frailenes and forgetfulnes he committeth the like againe cap. 22. which Iohn would not haue done being once before admonished had he not presently forgotten himselfe But the other error of worshipping the creature for the Creator was too grosse an error for the Apostle Rhemist Thirdly he was deceiued in the person taking the Angel for Christ and therefore was not culpable at all in this fact in giuing diuine honour to the Angel for he sinned onely materially not formally Ans. First Iohn was not ignorant that he was an Angel and not Christ for he sayth he was one of the seuen Angels that had the seuen vials Secondly though he sinned of ignorance yet was it a sinne for the Prophet which beleeued the olde Prophet sinned grieuously as it appeared by his punishment though he did it ignorantly 1. King 13. Wherefore it is a grosse error of your Schoolemen that say a man sinneth not if he worship the diuell in the shape of an Angel ignorantly Rhemist Fourthly the Angel would not receiue this worship at Iohns hand whom he knew to be in great fauour with God and greater then some Angel Ans. First though hereafter the childrē of God shal be made equall to the Angels in glorie yet in this mortall life they must needes be inferiour seeing Christ himself in respect of his passion was inferiour to the Angels Heb. 2.9 Secondly the Angel would not haue taken this homage at any other mans hands beside Iohn for he giueth a reason that he is not only his fellow seruant but also of his brethren So for al their shifts and cauils we strongly conclude by this example that no religious honour ought to be giuen to Angels 2 Honoramus Angelos charitate non seruitute sayth Augustine nec eis templa construimus We honour Angels with the duetie of loue not of seruice neither doe we build temples vnto them Quod ergo colit summus Angelus id colendum etiam est ab homine vltimo That therefore which is worshipped of the highest Angel the man of lowest degree ought also to worship De vera religion cap. 55. Ergo no worship due vnto Angels but all vnto God THE SECOND PART OF THE INVOcation of Angels The Papists THey hold that it is lawfull to direct our praiers vnto Angels Rhemist Coloss 2. sect 3. Yea and because they pray for vs and deale with God to procure mercie for vs they may iustly be called our aduocates Angels are deputed for our protection
power for he was not quickned or restored to life by his humane soule but by his diuine power his soule was ioyned againe to his bodie Augustine also giueth another reason why he cannot be said to be quickned or made aliue in spirit that is in his soule for then he must haue died before in soule But Mors animae peccatum est à quo ille immunis fuit But the death of the soule is sinne from the which Christ was free 2 The Apostle speaketh onely of those which were incredulous and disobedient not of the faithfull such as the Patriarkes were and Prophets Yea sayth Bellarm. they might be vnbeleeuers at the first but after repented before they dyed Ans. Then the Apostles comparison could not hold if any were saued without the Arke for as then eight persons onely were saued all without the Arke perished so now without baptisme and faith of the Church for by baptisme he vnderstandeth not the washing of water but the inward grace of the spirit none can be saued If then any were saued out of the Arke there may now also be saluation out of the Church Augustine also sayth Ii modò qui non crediderunt Euangelio illis intelligantur esse similes qui tunc non crediderunt cum fabricaretur arca They which now beleeue not the Gospell are like to them which beleeued not then while the Arke was in making And they which doe now beleeue and are baptized are like to those which then were saued in the Arke Augustine thinketh therefore that they were incredulous persons and vtterly perished both bodie and soule And so is our opinion 3 The text saith not he went and deliuered but went and preached for Augustine calleth it an absurd thing to thinke that the Gospell was preached to them that were dead which in their life time were incredulous for if the Gospell bee preached in Hell sayth he it would followe that it is not necessarie it should be preached here in the world if men when they are dead may heare it and be conuerted And againe it would ensue sayth he that there should bee a Church in hell for where the word is preached there is a Church Wherefore he concludeth that it must needes be vnderstood of Noah his preaching in the spirit and power of Christ Arcae fabricatio praedicatio quaedam fuit The building of the Arke was a kinde of preaching Epistol 99. So also he expoundeth that 1. Pet. 4.6 The Gospell was preached to the dead Ex circumstantia loci apparet eum intelligere eos qui nunc mortui sunt sed olim in vita Euangelium audiuerunt Commentar in epistol ad Roman 4 The text is not that were in prison but doth better beare this sense that are So the Apostles meaning is this that they which were incredulous and disobedient in time past when Noah in the spirit of Christ or Christ by his spirit in Noah preached to the world were then destroyed in the flood now for their increduliti◠are punished in the prison of hell The Protestants THat the holy Patriarkes Fathers and Prophets dyed in the same faith before the comming of Christ which all true Christians doe now hold and were presently receiued into the ioyes of heauen and not kept in any infernall place or dungeon of darknes thus it is proued 1 They had all faith and beleeued in Christ yea the same faith that is now preached as it is defined by the Apostle Heb. 11.1 They also by this faith obtained remission of sinnes Rom. 4.7 Blessed are they whose iniquities are forgiuen as it is alleadged out of the Psalme Ergo they were blessed but out of the kingdome of God there was no blessednesse to be found therefore they also went to heauen 2 If the heauens were not opened before Christs ascension as the Rhemists affirme then none went to heauen before Christ ascended But that is false Henoch and Elias by their owne confession were taken vp into Paradise so was the soule of the theefe vpon the Crosse. But Paradise is heauen yea the third and the highest heauen as S. Paul calleth it 2. Corinth 12.4 And so Augustine expoundeth that place Voluit Deus Apostolo demonstrare vitam in qua post hanc vitam viuendum est in aeternū The Lord would shew vnto the Apostle that life wherein after this life we shall liue and remaine for euer De Gene. lib. 12.28 These three therefore went to Paradise which is no infernall or place of darknesse but a Celestiall habitation of ioy light and felicitie They were not then in Limbo Patrum in the dungeon of the Fathers Wherefore we conclude there was accesse to heauen before the ascension of Christ. 3 The Fathers and Patriarkes before Christs comming were in Abrahams bosome but that was no infernall place or prison such as they imagine Limbus Patrum to be Augustine proueth that it could not be membrum or pars inferorum a member or part of Hell or any infernall place as the Iesuits hold First the text saith there is magnum chaos a great gulfe a great distance betweene Luk. 16.26 and vers 23. The rich man sawe Abraham a farre off wherefore it is not like that both those places should be infernall Secondly Abrahams bosome was quietis habitatio faelicitatis sinus a place of rest and blisse but so is not any infernall place where there is horror and darknesse Thirdly the place where the rich man was is called Hell or infernall there is no such thing sayd of Lazarus that he was in any lower place but aboue in some high and farre distant place for the rich man is sayd to lift vp his eyes Augustine then concludeth Ne ipsos quidem inferos vspiam scripturarum locis in bono appellatos reperire potui Epistol 99. I doe not finde that this word infernall is taken any where in the scriptures in the good part And therefore the bosome of Abraham being a place of rest sayth he cannot be any infernall place AN APPENDIX OR APPERTINANCE OF THIS question concerning the apparition of Samuel The Papists THey hold opinion that it was the very soule of Samuel that appeared at the error 10 witches house at Endor vnto Saul and vse it as an argument to proue that the soules of the Patriarkes were not in heauen but in some infernall place before Christs comming because Samuel ascended out of the earth Bellarm. De Christ. anim lib. 411. Argum. 1. Because he that appeared to Saul is called Samuel in the text Augustine answereth that the Images of things are called by the names of the things themselues as Genes 41. Pharao sayd he sawe eares of corne and fat and leane kine in his dreame when they were but the images of such things So the diuell because he appeared in the shape of Samuel Samuel himselfe is sayd to be seene Ad Simplicianum lib. 2. quaest 3. Argum. 2. Ecclesiastic 46 It is set downe as a commendation of Samuel
other but all shall not passe through Purgatorie by their owne confession They are driuen to this shift to graunt that vers 13. the fire is taken in one sense namely for the sentence and iudgement of God and vers 15. in another that is for the flames of Purgatorie But who seeth not how absurd a thing this is that in an allegorie the same word and in the same place should be so diuersly taken Thirdly The day shall reueale it that is sayth Bellarmine the day of the Lord at the comming of Christ the Rhemists vnderstand the particular day of euery mans death so well they agree together But it is apparant that this is the meaning that the day that is the time shall declare it for God hath appoynted a time to examine euery mans doctrine by fire which is nothing els but the iudgement of God by the fire of his word whereby euery man in the day of his calling and conuersion shall knowe whether he hath preached aright or not Fulk The Protestants THat there is no such place of Purgatorie after this life but that here onely is the place of repentance and to be reconciled vnto God and that the soules departed are presently either receiued vp to heauen or thrust downe to hell thus it is proued out of the scriptures Argum. 1. The scripture maketh but two kinds of works either good or euill Ecclesiastes 12.14 But two sorts of men he that beleeueth shall be saued he that beleeueth not shall be condemned Mark 16.16 But two places heauen and hell Math. 25. Christ hath but two flockes one of sheepe at the right hand another of goates at the left and he saith to the one Come ye blessed to the other Goe ye cursed There are but two sorts of men therefore but two places Ergo no Purgatorie Bellarm. There shall be indeede at the comming of Christ but two places heauen and hell Purgatorie shall haue an end Ans. First you say your selues that there shall be two infernall places for euer Hell for the wicked and a Limbus for infants that dye vnbaptized and heauen that maketh three and now you say there shall be but two Secondly there are but two places now because there are but two sorts of men for the beleeuers are alreadie passed frō death to life Iohn 5.24 The vnbeleeuers are alreadie condemned Iohn 3.18 Thirdly Augustine consenteth with vs Non est vlli vllus medius locus vt possit esse nisi cum diabolo qui non est cum Christo There is no middle or third place but he must needes be with the diuell that is not with Christ. De peccator remiss merit lib. 1. cap. 28. And againe Tertium locum penitus ignoramus imo nec esse in scripturis sanctis inuenimus The third place beside heauen and hell we are vtterly ignorant of nay wee finde not in scripture that there is any Arg. 2. S. Paul saith that euery man shall receiue the works of his bodie according to that which he hath done either good or euill 2. Cor. 5.10 Therefore there is no place to cleanse and purge the soules of men after this life for then they should not receiue according to the works done in their flesh Bellarmine sayth that euen they whose sinnes are remitted after death doe receiue nothing but that which was done in the flesh for they deserued in their life time to be helped after death Ans. First as for desert we will shewe elsewhere that it hath no place before God neither in this life nor the life to come for the scripture sayth Blessed is he to whom the Lord imputeth no sinne not who deserueth remission of sinnes Rom. 4.6 Secondly this deuised and friuolous distinction doth not stand with the Apostles meaning for he speaketh of things actually done in the flesh not deserued to be done and of the workes of the bodie not of the soule of things perfectly done not begun onely or in choate and he vseth it as a reason to perswade men euen while they liue to be accepted of God vers 9.11 But if there might be any such helpe after death there needeth no such hast presently to be conuerted vnto God Argum. 3. Apocal. 14.13 Blessed are the dead from henceforth that dye in the Lord for they rest from their labours Ergo there is no Purgatorie for all the godly departed are at rest Bellarm. First it is not meant of all the godly but onely of Martyrs which dye for the name of Christ. Ans. As to liue in Christ Iesus is a phrase of scripture signifieth to liue godly in Christ 2. Timot. 3.12 so to dye in the Lord signifieth to dye in the faith of Christ 1. Thessal 4.16 Therefore this place is vnderstood of all the godly Bellar. 2. This word amodò from henceforth is not to be vnderstood straight after their death but straight after the day of iudgement thē they shal be blessed Ans. First by this reason none that are dead in Christ should be happie before that time And yet by your owne confession Martyrs are straightway receiued vp to heauen Secondly S. Iohn vseth this word elsewhere to signifie from this time forward as Iohn 1.51 Christ sayth to Nathanael From henceforth you shall see heauen open Rhemist Thirdly it may be also vnderstood of the soules of Purgatorie that are without danger of sinne and damnation and are put in vnfallible securitie of their saluation with vnspeakable comfort Ans. First so the Saints liuing are blessed being as well without feare of damnation Rom. 8.1 and are assured of their saluation Rom. 8.16 Secondly I pray you what rest or comfort can they haue that endure greater paine then any in this life And how can their consciences be quieted seeing their soules are so afflicted for bodies they haue none whatsoeuer they suffer is in soule how then can ioy and paine comfort and horror be together in the soule Fulk ibid. THE SECOND PART OF THE CIRCVMSTANces and other matters belonging to Purgatorie The Papists error 11 1. THey say it is an article of faith to beleeue that there is a Purgatorie and that he which beleeueth it not is sure to goe to Hell Bellarm. lib. 1. de purgatorio cap. 11. The Protestants WE hold that it is not onely an article belonging to the faith but contrarie to it and that though there were a Purgatorie yet it should not be necessarie to saluation to beleeue it First because the scripture hath not determined it which containeth all things necessarie to saluation Secondly the Greeke Church holdeth it not to this day they confesse no Purgatorie though they pray for the dead it were a hard matter therfore to pronounce them damned Thirdly Augustine doubted of it He sayth that there should be some such place after death non incredibile est it is not incredible vtrum ita sit quaeri potest aut inueniri aut latere fideles potest whether it be so or not
it may be enquired and it may either be safely found out or remaine hid and vnknowne to the faithfull Enchirid. 69. Augustine saith A faithfull man may safely be ignorant of Purgatorie The Papists error 12 2. THey say they onely goe to Purgatorie that dye in their veniall and light transgressions or which haue their sinnes remitted but not satisfied for the punishment Bellarm. lib. 2. de Purgat cap. 1. The Protestants FIrst we denye that any sinnes are of their owne nature veniall as they affirme for the wages of al sinne without the mercie of God is death Ro. 6.23 Secondly what equitie should there be in this that veniall sinnes should be punished with the hellish fire of Purgatorie that exceedeth al the afflictions of this life yea and a longer time then any man liueth vpon earth for the Pope taketh vpon him to pardon for thousands of yeeres and yet mortall and deadly sinnes as they call them may be satisfied for here where neither the penance can be so grieuous nor so long Thirdly the sinne once remitted there remaineth no punishment Mark 2.5 Christ saith to the sick of the palsie Thy sinnes are forgiuen thee and vers 10. That ye may knowe that the Sonne of man hath authoritie on earth to forgiue sinnes I say vnto thee arise take vp thy bed and walke The releasing him of the punishment of his bodie was a signe that his sinnes also were forgiuen and the sinne being remitted the punishment also ceaseth Wherefore who so leaueth the world without sinne is no more guiltie of any punishment The Papists 3. THe soules in Purgatorie doe neither sinne any more neither can they merite error 13 Ecclesiastes 9.5 The dead knowe nothing at all vers 10. there is neither worke knowledge nor wisedome in the graue Bellarm. cap. 2. The Protestants WE say that if there were any such place as Purgatorie the soules there tormented must needes both increase in charitie and righteousnes because the more they are purged the more pure they are and the lesse drosse is in them and being in vnspeakable torments they cannot choose but tremble and feare yea and also be disquieted in their soules as the Saints were sometime in their afflictions here vpon earth and therefore cannot be without sinne for feare hath painfulnes as the Apostle saith and he that feareth is not perfect in loue 1. Iohn 4.18 Ergo a seruile or slauish feare is sinne That place alleadged doth not onely take away meriting or working from the dead but all knowledge and vnderstanding And it is spoken in the person of the Epicure and sensuall man that thinketh that the dead knowe nothing The Papists 4. THey affirme that the soules in Purgatorie are certaine of their saluation in error 14 the midst of their torments for euery soule departed straight after death receiueth sentence of life or death Bellarm. cap. 4. The Protestants Ans. FIrst that euery soule is iudged presently after death we grant and it maketh strongly against your Purgatorie for the sentence giuen is either of death or life and the sentence being giuen is accordingly executed so that they which receiue sentence of life goe presently to heauen the other to hell For to what purpose els should the sentence be giuen if it be not straightwaies in force So S. Paul saith that they which looke to be clothed with their house from heauen shall not be left naked or vnclothed 2. Cor. 5.2 3 4. But if some soules ordained to life eternall should pause a while in Purgatorie being vnclothed of their flesh they should be left altogether naked hauing not yet receiued their clothing from heauen Secondly where there is securitie of saluation there is the greatest comfort ioy that can be how then can the soules in Purgatorie be so grieuouslie tormented which cannot be els where then in their conscience for as for the whipping scalding freezing of soules in Purgatorie they are but old wiues fables the ioy then of the soule is in the conscience so is the sorowe how then can both these be matched in the soule together to haue vnspeakable ioy as also to feele most horrible paine 5 In these poynts alreadie set downe our aduersaries we see are bold to define certainly of Purgatorie but there are as many poynts and somewhat more which they leaue in doubt and vncertaine First where Purgatorie should bee Bellarmine gesseth it is in the bowels of the earth next to hell cap. 6. so doe the Rhemists Luk. 16. sect 8. But they doe not all agree neither hath their Church defined it Secondly they cannot tell how many yeeres Purgatorie endureth whether an hundred or two hundred or thousands of yeeres Thirdly they can not tell certainly whether it be materiall fire which burneth in Purgatorie but they say it is probable Fourthly neither cā they shew how corporall fire should worke vpon the soules in Purgatorie being spirituall and incorporall Bellarmine cap. 12. Fiftly they are vncertaine whether the diuels or angels be the tormentors in Purgatorie cap. 13. Sixtly whether the paine of Purgatorie be at all time alike or by little and little slaked toward the end and whether it doe exceede all the paines and sorowes of this life they yet remaine vncertaine and are not able to determine Bellarm. lib. 2. de purgat cap. 14. Let vs leaue them therefore with their vncertainties and brainsicke phansies for the vaine inuentions and imaginations of men haue no end but are fitly by the Prophet cōpared to sparkles that leape out thick out of the fire but are soone extinguished Walk saith the Prophet in the light of your fire and sparkes that you haue kindled that is as the sparkes giue but a dimme light for a man to walke by he may stumble and grope about still for all that light euen so no maruaile if the Papists doe wander vp and downe in their imaginations walking by the light and sparkles of their phantasticall and mathematicall fire of Purgatorie THE THIRD PART WHETHER THE PRAIERS OF the liuing or any other workes of theirs doe profite the dead The Papists THeir opinion is that the praiers of the liuing are neither auailable for the Saints in heauen for they neede them not not for the damned in hell for they cannot be helped but onely for the soules tormented in Purgatorie who doe finde great ease say they by the praiers of the liuing and therfore we ought to pray for them Bellar. lib. 2. de purgator cap. 15.18 Rhemist annot 2. Thessal 2. sect 19. Argum. 1. Christ while he liued profited the dead for he raised to life the rulers daughter Math. 9. the widdowes sonne Luk. 7. and Lazarus which were dead therefore euen so the members of Christ ought one to helpe another the liuing the dead Bellarm. cap. 15. Ans. First is not here a strong argument thinke you Christ raised Lazarus and some others from death to life Ergo we ought to pray for the dead for it followeth
to come Ans. Mark expoundeth Mathew He saith It shall neuer be forgiuen Mark 3.29 So that not to be forgiuen either in this world or the world to come is nothing els but neuer to be forgiuen for if it be not forgiuen in this life it shall neuer be forgiuen Bellarm. Yea but Mathew must expound Marke because he setteth it downe more fully and Marke doth but abridge the Gospell written by S. Matthew De Purgat lib. 1. cap. 4. Ans. But why should not Mark rather expound Mathew seeing he writ after him and we vse to expound the former writers by the later not contrariwise AN APPENDIX OR AN APPERTINENCE TO this part concerning the burials and funerals of the dead THere are certaine poynts wherein there is no great variance or dissension betweene vs. First we confesse that it is meete and conuenient that the bodies of Christians being departed should after a seemely and comely manner be brought to the graue as Dauid commendeth the men of Iabesh Gilead for burying the bodie of Saul 2. Sam. 2.5 The brethren also tooke the bodie of Stephen buried it Act. 8.2 Secondly it is not to be denied but that lamentatioÌ„ and sorow may be made for the dead obseruing S. Pauls rule that We mourne not as those that haue no hope that is excessiuely 1. Thess. 4.13 where S. Paul doth not simply forbid Christians to sorow but not as the Gentiles The brethreÌ„ also made great lamentation for Stephen Act. 8.2 Thirdly we doe also graunt that according to the diuers customes of couÌ„treys it is not vnlawfull to vse some comely rites and ceremonies in the buriall of the dead not for religion but for orders sake as among the Israelites the mourners were wont to goe about in the streetes Ecclesiast 12.5 And Christ commended the woman in the Gospell for anoynting of him against his buriall Mark 14. But beside these poynts by vs confessed and acknowledged there are other more waightie matters as touching the order of funerals wherein we worthily and iustly dissent from our aduersaries error 16 1 They doe attribute much to the places where men are buried as in Churches and Churchyards but especially vnder the Altar Rhemist as the soules of the righteous doe rest in Christ who is that altar vnder the which the Apostle sawe the soules of Martyrs so for the correspondence to the place in heauen their bodies are commonly layd vnder the altar where the sacrifice of the body of Christ is daylie offered Annot. Apocalyps 6. vers 9. Ans. The altar of the Crosse was the onely place where the bodie of Christ was sacrificed neither need it to be often offered in sacrifice but it sufficed once onely to haue been done Heb. 9.25.27 And in the Communion we acknowledge no sacrifice but of praise and thanksgiuing Heb. 13.15 It is kept onely in remembrance of the death of Christ 1. Cor. 11.25 And how should it be auaileable for the dead seeing it profiteth not all the liuing but onely those that are present which doe eate and drinke the holy elements of bread and wine in remembrance of the bodie and blood of Christ giuen and shed for them So saith the scripture Doe this as oft as you doe it in remembrance of me 1. Cor. 11.25 The doers therefore agents and receiuers haue the present benefite not they which are absent how then can the dead receiue any solace by it It profiteth then not a whit to be layd in Churches or Churchyards or other hallowed places as they call them for all places are alike neither helpeth it the dead to be buried in one place more then another for God shall command the sea and all other places to giue vp their dead Apocalyps 20. The very heathen did confesse as much one sayth It skilleth not humÃne an sublimè putrescam whether I rot vnder or aboue the ground And another thus writeth Coelo tegitur qui non habet vrnam Heauen is a couering to him that hath no other coffin It were a foule shame then for Christians to exceede the very Gentiles in their superstitious conceits Augustine sayth Si aliquid prodest impio sepultura preciosa oberit pio vilis aut nulla If sumptuous funerals profite the wicked then homely or no burials doe hurt the godly Therefore as it helpeth not a wicked man to be buried in one place more then another so it doth not hinder or hurt the godly and righteous man 2 We condemne also their superstitious ceremonies which they vse at their error 17 funerals as the burning of Tapers which signifieth say they that the soules of the dead are aliue Bellarm. de purgator lib. 2. cap. 19. Ans. First this superstitious vse of setting vp candles was directly forbidden in the Elibertine Councel Canon 34. Of the like sort also were other superstitious vsages as the going about of the belman to will the people to pray for their soules the ringing or iangling of bels to bring their soules to heauen with queere songs and other melodie to commit the bodies to the ground and commending their soules to the protection of Saints We denie not but comely and decent orders voyde of superstition may be vsed according to the fashion of the countrey as Iacobs bodie was embaulmed after the manner of the Egyptians Genes 50.2 At the buriall of their Kings the Israelites vsed to burne odors Iere. 34.5 The Iewes manner was to wash the bodies of the dead to winde it vp in a linnen cloth and burie it with spices and odors So our Sauiours bodie was buried after the manner of the Iewes Iohn 19.40 We reade also that Ioseph was put into a coffin or chest Genes 50.26 Of these and the like customes Augustine giueth a rule writing vpon those words in the Gospell Iohn 19.40 As it was the manner of the Iewes to burie Non mihi videtur Euangelista sic frustra dicere voluisse ita quippe admonuit in huiusmodi officijs quae mortuis exhibentur morem cuiusque gentis esse seruandum in Iohann tract 120. Me thinketh the Euangelist sayd not thus without cause hereby letting vs to vnderstand that in performing such dueties of buriall to the dead the manner and custome of euery countrey is to be kept The Iewes also had a custome with some companie or frequencie of people to bring their dead to the ground Eccle. 12.5 And in the while to vse some admonition to the people concerning death and mortalitie which came in by sinne and of the wrath and mercie of God Syrus interp in Mark 14.3 Neither doe we see why it is not lawfull now among Christians at funerals and burials to haue some godly sermon and exhortation to put the people in mind of their end and to comfort them with the hope of the resurrection as also to giue God thankes for those his faithfull seruants that did glorifie him by their life and by their godly departure This seemeth also to haue been the
fidei testimonium This Christian duetie bestowed in burying the dead bodies which shall notwithstanding rise againe is a liuely testimonie in vs of the same faith That is we doe carefully commit the bodies of Christians to the ground knowing that they are not lost but shall rise againe but as for the dead themselues they receiue no benefite at all Curatio funeris pompae exequiarum viuorum sunt solatia magis quà m subsidia mortuorum This great prouision for funerals this great pompe of burials they are comforts for the liuing not helpes to the dead Impleant ergo homines ista erga suos postremi muneris officia sui leuamenta moeroris Let men therefore performe this last duetie to their friends which is also a great lightening of their griefe Ergo funerals profite not the dead but comfort the liuing yea it is called the last duetie which is performed at burials If it be the last then there is no duetie afterward to be done therefore prayers also are superfluous for if it were needfull to pray for the dead then the last duetie should not be in the buriall another comming afterward And thus much also concerning the manner and order of funerals THE SECOND PART OF THIS CONTROuersie of the Saints departed that are in ioye and blisse THis controuersie standeth of these seuerall questions 1. Of the blessed estate of the Saints in heauen and of the Canonizing of them vpon earth 2. Of the adoration of Saints First whether they be to be adored or not and whether it be lawfull to sweare by them Secondly of the diuers kinds of worship Thirdly of the worship of Saints vpon earth 3. Of the inuocation of Saints whether they pray for vs and vnderstand our praiers 4. Of the adoration translation keeping of reliques and of the miracles wrought by them 5. Of Images and the signe of the Crosse other matters thereto belonging more particularly handled 6 Of Churches the forme vse ornaments dedication of them and such like 7 Of Pilgrimages and Processions 8 Of holy and festiuall daies the Lords day Saints daies and of Lent 9 Of the Virgin Mary her conception vowes assumption worship merites Of these now in order THE FIRST QVESTION CONCERNING THE blessed and happie estate of the Saints departed THis question hath two parts First of their blessednes which they haue before God in heauen Secondly of the publishing or making knowne their blessednes before men which they call the canonizing of Saints THE FIRST PART OF THE BLESSED estate of the Saints before God in heauen The Papists BEllarmine taketh great paynes Lib. 1. De Sanctis in sixe long chapters together to proue that the Saints departed doe presently enioy the sight of God and doe enter into blisse and that their soules forthwith are receiued into heauen and are not kept in any secret by-places till the day of iudgement But all this while he sighteth with his owne shadowe for we grant as much as he proueth that the righteous are with Christ so soone as they are loosed from their bodies as Christ sayd to the theefe vpon the Crosse This day thou shalt be with me in Paradise Luk. 23.42 See also to this purpose Philipp 1.23 2. Corinth 5.1 Heb. 12.22 All these places doe euidently proue that presently after their departure the soules of the faithfull doe enioy the presence of Christ and the celestiall companie of the Angels in heauen Yet our aduersaries stay not heere neither are contented with this that the Saints are blessed but proceede further and giue them a full possession of blessednesse making no difference betweene error 22 them and the Angels in glorie but affirme that they are as highly exalted as the Angels are Rhemist annot Luk. 15. sect 2. And Bellarmine therefore taketh vp Caluine because he saith the Saints are yet in hope and expectation of the perfect fruition of glorie Cap. 1. lib. 1. De Sanctis The Protestants WE confesse that the Saints in heauen are alreadie blessed yet they looke for the full accomplishment and perfection of their glorie when as their bodies shall be glorified in the resurrection Then it is sayd they shall be like the Angels and yet not in all things much lesse are their soules now equall to the Angels in glorie Fulk ibid. annot Luk. 15. sect 2. Argum. 1. The Saints shall be as the Angels but not before the resurrection Math. 22.30 Neither can it be proued out of that text that they shall then be equall to the Angels in all things for it is not all one to say they shall be as the Angels because they shall then neede no marriage as to say they shall be equal to the Angels in all things Apocalyps 6.10 The soules vnder the altar doe crie Lord how long Ergo they are in expectation of greater glorie And reason also giueth as much that the bodie and the soule being ioyned together in the kingdome of God shall make a fuller weight and measure of ioye Argum. 2. The wicked spirits and damned soules haue not yet their full and perfect torment Ergo neither the Saints their perfect ioye The diuels are now tormented and kept in chaines of darknesse 2. Pet. 2.4 Iud. 6. But their full damnation is reserued for the day of the Lord Math. 25.41 They are not yet tormented in such measure as they shall be and themselues make account for Math. 8.29 Luk. 8.31 Lastly if now the Saints are equall to the Angels in ioye their soules onely being in heauen it then followeth that in the resurrection when their bodies shall be restored to their soules their happines shall farre exceede the Angels which no where the scripture teacheth vs vnles they will thus reason Christ tooke not the Angels but the seede of Abraham Hebr. 2.16 Ergo wee are better then the Angels But to this Augustine answereth very well Some perhaps will say that wee are better then the Angels because Christ dyed for vs and not for the Angels Quale est sayth he ideo se velle aegrotum laudari quia vitio suo tam detestabiliter aegrotauit vt non posset aliter quam medic◠morte sanari As if a sicke man deserued commendation because by his owne fault he was so dangerously sicke that he could not be healed but by the death of the Phisition Quid hoc aliud est quà m de impietate gloriari Christus enim pro impijs mortuus est What is this els but for man to boast of his wickednes Christ dyed not for angels but for men because they were wicked THE SECOND PART OF THE Canonizing of Saints The Papists error 23 THe Canonizing of Saints is nothing els but the publike determination and sentence of the Church whereby men that are dead are iudged to be Saints and worthie of honour and worship as to be prayed vnto temples and altars to be set vp in their names holy daies to be appoynted for them and their reliques to
many that shal be condemned in the day of Iudgement haue had power to do straunge workes Math. 7.22 23. 2 What better argument can wee haue of this then common experience For the Popes haue registred in their Calendars notorious wicked meÌ„ and traitors to their Princes as saints and holy men Such an one was Thomas Becket who som hundreth yeers was worshipped as a saint by the name of S. Thomas of Canterbury and yet was a plaine traitour to his prince Fox page 225. And therefore his shrine was iustly put downe in King Henrie the 8. dayes Richard Scroope of York was openly in armes against Henry the fourth Thomas Earle of Lancaster a rebell against Edward the second yet both are the popes canonized saintes Elizabeth Barton was called the holy Maide of Kent and fayned that she had many reuelations yet was found to be a traitour executed these are the popes saints And on the other side they haue condemned the true saintes and Martyrs of God and accursed them to the bottomlesse pit of Hell as they delt most wickedly with Iohn Husse that zealous seruant of God vpon whose head they set a crowne of paper pictured with deuilles as if he were giuen into the power of SataÌ„ But we do iudge of these holy men as the scripture teacheth which sayth that they are blessed which dye in the Lord Apocal. 14.13 Their good life holy profession and constant death and martyrdome declaâ—â—d no lesse and that assurance which God gaue them of their election as it appeared in that worthy Martyr doctor Barnes who being brought to the stake sayeth thus vnto the people If saintes do pray for vs I trust to pray for you within this halfe houre who at the same time vttered his opinion that not withstanding to pray vnto saintes was against the worde of God although it should be granted that they pray for vs. Let them now be ashamed to say still that the pope cannot erre in Canonizing saints who condemneth good men and iustifieth the wicked according to the common saying Many are worshipped for saints in heauen whose soules do burne in Hell Thirdly Augustine thus writeth of this matter Per has humanorum cordium tenebras res multùm miranda dolenda contingit vt eum nonnunquam quem iniustum putamus iustiu tamen est auersemur hominem bonum tanquam malum affligamus quem nescientes amamus By reason of the darkenes and ignorance of mens heartes a pitifull and strange thing many times falleth out that we should hate a man whome we take to be a wicked and vngodly one and yet he is a righteous man and so wee punish a good man for a bad whom we notwithstanding do vnwittingly loue for his goodnes tract in Iohan. 99. Ergo the iudgement of men is vncertaine and the best may be deceiued in iudging of others who are bad and who good THE SECOND QVESTION CONcerning the adoration of Saints THis question hath three partes First whether saintes are to be adored Secondly of the diuerse kindes of adoration Thirdly concerning the worship due vnto holy men liuing as the kissing of feete and such like THE FIRST PART WHETHER SAINTS are to be adored and worshipped The Papists THey doubt not to affirme that there is a kynde of Religious woorshippe due vnto Saintes not that great Religious woorshippe which is proper error 25 vnto God but a kinde somewhat lesse and inferiour to that yet a religious adoration which is the meane or middest betweene that highest worship due vnto God and ciuill honour which is giuen vnto men So this is their sentence that religious worship is due both to God and to the saints heerein onely say they the difference is the more religious worship belongeth onely to God the lesse vnto the saintes Bellarm. cap. 12. lib. 1. de Sanctor beatit Argum. 1 The Psalmist saith Adore his footestoole Psal. 99.5 and Heb. 11.21 Iacob adored the top of his rod Ergo it is lawfull to adore creatures Bellarm cap. 13. Rhemist annot 11. Heb. sect 9. Answer In the first place by the footestoole is vnderstood the Tabernacle with the Arke the Prophet saith not Adore his footestoole but At or before his footestoole for we deny not but that we may kneele downe and fall prostrate in adoring of God before such thinges but none is to be adored but God In the same place the Apostle saith that Iacob worshipped toward the end of his staffe that is leaning vpoÌ„ his staffe The vulgar latine readeth corruptly adorauit fastigium baculi He worshipped the end of his staffe for then the Greek preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were superfluous And Augustine expoundeth it aright saying that Iacob by faith worshipped God vpon the end of his staffe quaest in Gen. 162. Fulk annot Heb. 11. sect 9. Argum. 2. Nabuchadnezzar bowed himselfe to Daniel and caused odors to be offered vnto him and worshipped him who for so doing was not reproued of the Prophet Ergo Saints are to be worshipped Bellar. ibid. Rhemens annot Apocal. 19 sect 5. Ans. 1 The offering of sacrifice is a worship by our aduersaries owne confession proper to God though they graunt most grossely that it is lawfull to offer incense to the images of saints Bellarm. cap. 13. The King therefore commanding in this place sacrifice to be offred to Daniel did attribute vnto him the godly worship and therefore no doubt he was reproued of Daniel though the text make no mention of it Bellarmine by offering of sacrifice here wold vnderstand the bringing of gifts Ans. This is shewed afterward verse 48. Howe the King made Daniel a great man and gaue him great gifts and the offering of presents is but a part of ciuil honor but the King here doth yeeld religious worship to Daniel 2 It appeareth verse 47. that the King was reproued by Daniel and forbidden to worship him and commaunded onely to worship God because the King confesseth that Daniels God is a God of Goddes and therefore onely to bee worshipped The Protestants WE can finde in the worde of God but two kindes of worship or adoration a religious worship only due vnto God and a ciuill honour vsed amongst men As for the Angels and saints we do honour them with loue not with seruice We do also reuerence the holy men vpon earth as the Prophetes and Apostles were in times past with a ciuill adoration or worship of loue not with a religious seruice There is also a due reuerence estimatioÌ„ of such things as are sanctified to holy vses as of the Tabernacle Arke Altar Sacrifice in the Law such now are the Sacraments which are duely to be reuerenced yet not to be adored or kneeled vnto So we conclude that all religious seruice and worship belongeth onely vnto God and it were great idolatrie to giue it to any other Fulke annot Apocal. 19. sect 5. Argum. 1. The scripture is plaine Math. 4 10. Thou shalt worship the
one for another is commaunded and requyred of God as the other is not Wherefore to run vnto saints and not vnto Christ is to doubt either of his readines or ability to helpe vs. 3 Iohn 16.26 Christ saith that after he hath by his mediation and intercession brought vs into the fauour of God In that day shall you aske the Father in my name and I say not that I will pray to the Father for you for the Father himselfe loueth you If then the prayer of Christ to God his Father shall not then be needfull what vse is there of the prayer of other creatures Fulk 1. Tim. 2. sect 4. Augustine saith Pro quo nullus interpellat ipse pro omnib hic vnus verusque Mediator est lib. 2. cont Parmenian cap. 8. He for whome no man prayeth but him selfe entreateth for all men he is the onely true Mediator Ergo saintes no mediators and therefore not to be prayed vnto THE SECOND PART WHETHER THE Saints departed do pray for vs. The Papists error 29 THat the saints in heauen do not onely pray in general but particularly for vs ready in all our needs by their prayer and mediation to assist vs thus they would proue it Argum. 1. 2. Pet. 1.15 I wil endeuour saith the Apostle that you may haue remembrance of these thinges after my departure Peter promiseth to be careful of them and to pray for them after his departure Rhemist ibid. Bellarm. cap. 18. Ans. This which here the Apostle promiseth he performeth in writing this Epistle whereby they might be put in remembrance when hee was gone And therefore he saith ver 13. I think it meete so long as I am in this Tabernacle to stir you vp by putting you in remembrance he acknowledgeth now only to be the time wherein he may do them good and therefore deferreth it not There is no sillable which soundeth that way that he would pray for them after his dissolution Argum. 2 Apocal. 5.8 The 24. Elders are said to haue golden vialles ful of odors which are the prayers of the saints Rhemist in hunc locum Ergo the Saints in heauen do pray for vs. Ans. The 24 Elders do represent the Church Militant vpon earth whose conuersation is in heauen and they do continually offer vp their prayers And that the place is so to be vnderstoode it appeareth verse 10. Thou hast made vs Kinges and priests and we shall raigne vpon the earth that is their kingdome is spirituall in fighting against and ouercomming the concupiscence of the flesh and all carnall desires The Protestants THat the blessed Saintes doe sing vnto the praise of God in heauen and doe magnifie the Lord and praise him with a new song of thankesgiuing which is a kinde of prayer we deny not Apocal. 5.9 and that they haue a general desire and longing both for vs for themselues and all the elect of God that the day of our refreshing were come and that all the people of God were ioyned in one and their enemies vanquished and destroyed we learne also out of the scripture Apocal. 6.9 But that they should offer vp our speciall prayers make particular request for vs to God it no where in the scripture is found but rather the contrary Argum. 1. The scripture no where testifieth that the Saints in such manner do pray for vs Ergo we may safely be ignorant of it nay it were great presumption without scripture to beleeue it Argum. 2 The Saints departed know not our wants nor what is done in the earth The liuing know that they shall die but the dead knowe nothing at all Eccles. 9.5 But of this more shall be said in the next part See Augustine of this matter contro 8. quaest 2. part 3. THE THIRD PART WHETHER THE Saints vnderstand our prayers and be alwaies at hand to helpe vs. The Papists THey affirme 3. things which they are driuē to graunt by necessity of Argument while they stifly mantaine inuocation of Saints For first they graunt error 30 that they know our hearts and our inward repentaunce and secret thoughtes for otherwise it would not auaile to pray vnto them yet not of themselues but by the reuelation of God Bellarm. cap. 20. Ans. We deny not but that God may reueale vnto them some things at his pleasure but heereof it followeth not that they know all our affaires and heare all our prayers Againe what a preposterous order is this and superfluous God first reuealeth vnto them our prayers and then they solicite God in our behalfe I praye you what neede this seeing God knoweth our prayers First why is he not as ready of himselfe to graunt our requestes as to staye till he be entreated Secondly seeing it were in vaine to pray to Saints if they had not power to help vs they also are vrged to confesse that the saints are patrones of men and haue the gouernment of the worlde committed to them yea that they may receiue others into the kingdome of heauen Argum. 1. Apocal. 2.26 To him that ouercommeth wil I giue power ouer nations and he shall rule ouer them with a rod of Iron Ergo the saints haue the gouernment of men committed vnto them Rhemist ibid. Bellarm. cap. 18. Ans. The power which our Sauiour heere promiseth is the participation of his kingly inheritance first spiritually to ouercome the world by faith in this life and after this life they shall be set in ful possession of his royall inheritance The Rod of Iron is the worde of God which is also called a two edged sword whereby they execute vengeance vpon the heathen Psal. 149.7 It is the sword of the spirite whereby the wicked shall be destroyed Augustin expoundeth it to be the rod of Iustice whereby the good are corrected and the wicked broken in peeces Homil. 2. in Apocal. Argum. 2 Luke 16.9 Make you friends of the vnrighteous Mammon that when they need they may receiue you into euerlasting habitations see the saints may receiue their friends and benefactours into their eternal mansions Rhemist ibid. Ans. 1 Almes bestowed vpon the poore do procure their prayers but not their patronage 2 The wordes are thus parabolically to bee vnderstoode They shall receiue you that is shall giue testimony of you and your almes shall be a testimony of your charity and proceeding from a liuely faith shall euerlastingly be rewarded 3 That it is not meant of the persons but of the worke it is plaine because almes which issue from a true faith shall be rewarded at the Lords hand though bestowed vpon an hypocrite Fulk ibid. Thirdly They also hold that the saints at their pleasure can be present with their bodies and be amongst vs and so heare our praiers Bellarm. cap. 20. Argum. 1 Otherwise the saints should be fettered as it were in heauen if they remaine and be kept all in one place Ans. They are not fettered when they are limited by the Lord to a place see also what
and religious deuotion to the dead bodies of Saints Rhemist Math. 14. sect 2. Their bodies are the temples of the holy Ghost and shall be raised againe to life Ergo they must be adored and worshipped Trident. Concil sess 25. Ans. One answere may serue for all these arguments We denie not but that the dead bodies of the faithfull are to be layd vp with reuerence in hope of the resurrection but it therefore followeth not that they must be abused to idolatrie Iohns disciples buried his bodie but shrined it not to be worshipped Iosias made difference betweene the bones of the idolatrous priests and of the true Prophet the one he burned and thought them vnworthie of honest sepulture the other he suffered to rest and enioy the honour of buriall But of any adoration or worshipping of his bones we reade not The Protestants THe bodies of Martyrs are reuerently to be brought to the ground in testimonie of our hope of their resurrection and their memorie is to be honored as in praising God for their constant martyrdome so the Psalmist sayth Right precious in the sight of God is the death of his Saints Psalm 116. As also in following their steps and propounding vnto vs their good example but to adore and worship their bones to kisse and kneele downe at their sepulchres is to too grosse idolatrie and not to be vsed amongst Christians 1 The Lord did of purpose himselfe burie the bodie of Moses in a secret place which was neuer knowne to the Israelites and this reason is generally rendered by most writers lest the people of Israel should worship his body and so commit idolatrie Ergo the adoration of the bodies of Saints displeaseth God Argum. Caluin Bellarmine answereth that though the people of Israel might by that meanes haue fallen into idolatrie yet the people of God may now more safely honour reliques because they are not so prone to idolatrie Ans. Experience of popish idolatrie proueth the cleane contrarie for the like superstition and worshipping of images was neuer so common and vsuall no not in the most corrupt times of that Church as now it is in poperie 2 Our Sauiour Christ reproueth the Scribes and Pharisees calling them hypocrites because they did garnish the sepulchres of the Prophets whom their forefathers put to death Math. 23.29 But their doctrine they neglected and regarded not Such hypocrites are the Papists at this day who commit a double fault for they contemne the doctrine of the Apostles whose memories they would seeme to honour and againe in the superstitious honour and worship which they yeeld vnto them they exceed the bonds of Christian pietie 3 Their bodies were not to be worshipped when they were aliue much lesse now they are dead What are they now but earth dust and ashes according as the Lord sayd to Adam Thou art dust and to dust shalt thou returne Genes 3.19 What is this els but to worship the earth euen dust and ashes So Augustine saith Timeo adorare terram ne damnet me qui fecit coelum terram I am afraid to worship the earth lest he condemne me that made both heauen and earth Onely in Christ sayth he I finde quomodo sine impietate adoretur terra how the earth that is his body may be worshipped without any impietie namely because of the neere coniunction and vnion of his humane nature with the Godhead in one person for otherwise of it selfe the bodie of Christ is Gods creature and workmanship and not capable of diuine worship This then is the priuiledge that Christ hath more then all Saints and Martyrs beside that in him onely the humanitie is adored THE SECOND PART OF THE TRANSLAtion of the bodies of Saints The Papists IT is an vsuall thing amongst them to translate and carrie from one place to error 32 another the bones and reliques of Saints as they say Iohn Baptists head was translated from Samaria to Alexandria and is now at Amiens in France Rhemist Math. 14. sect 1. So the body of S. Luke was remoued they say from Achaia to Constantinople and from thence to Padua in Italy where now it remaineth Argument in Luk. Rhemist The stone also that hit S. Stephen is now at Ancona in Italy Act. 7. sect 6. Argum. 1. Ioseph gaue charge concerning his bones when he died and they were remoued from Egypt to the land of Canaan at the departure of the Israelites Exod. 13. Heb. 11.22 Ergo the remouing and translation of Saints bodies or reliques lawfull Rhemist Bellarm. cap. 3. Ans. Ioseph gaue commandement concerning his bones to testifie his faith and hope in the promise of God for the inheritance of the land of Canaan they were not remoued to be adored or worshipped Ergo no such translation of reliques is hereby proued Secondly you can shew no such charge that S. Paul Peter or any of the rest gaue concerning the translation of their bodies as Ioseph gaue vnto his posteritie The Protestants WE denie not but that the bodies of the dead before they be interred may bee conueyed vnto the place of their buriall as Iosias was carried being dead by his seruants from Megiddo to Ierusalem where a sepulchre was prepared for him 2. King 23.30 But either for the dead to be remoued to be buried in some one place more then another for the holinesse thereof or the bones of Saints to be raked out of their graues and translated with intent to shrine them and set them vp to be adored they are superstitious customes and not vsed of ancient time among the people of God Argum. 1. That the place profiteth not the dead but vnto them it is all alike wheresoeuer they are buried we haue shewed afore 1. part controuer 9 quaest 2. part 4. The example of Augustines mother is notable and worthie the memorie She had with great care prouided her a sepulchre neere vnto her husband who dyed at Thagasta in Africa and was there buried and was purposed her selfe to lye by him but the Lord so disposed that she left her life at Hostia in Italie and being readie to depart she sayd thus to her sonnes Ponite hoc corpus vbicunque nihil vos eius cura conturbet Burie my bodie where you thinke good take no great care for it And being asked if it grieued her not to leaue her body so farre off from her owne citie she gaue this godly answere Nihil longe est à Deo neque timendum est ne ille non agnoscat in fine seculi vnde me resuscitet August lib. confess 9. cap. 11. No place is neerer to God then other neither am I to feare lest the Lord should not as well raise me vp in this place as in mine owne citie Ergo in respect of the dead it skilleth not where they are buried Argum. 2. The other custome of translating of reliques to be worshipped is farre more impious and superstitious for hereupon it commeth that the people haue been deceiued with false
the doctrine deliuered in scriptures we doe not refuse though we be not bound to beleeue any mans report of such miracles but onely the writings of the Apostles and Euangelists so we affirme that there is no such necessitie of miracles as in times past neither that we are to be pressed to shewe miracles seeing we professe the ancient Apostolike faith which hath been alreadie confirmed by the miraculous workes of our Sauiour Christ and his Apostles Wherefore we condemne the fabulous histories and reports of popish Saints whose liues are fuller of miracles if we wil beleeue them then were the liues of Christ and his Apostles Nay there is nothing almost done in their seruice but by a miracle Christs bodie present in the Masse by a miracle Diuels chased away with holy water Saints know their thoughts heare their prayers are present here and there their bodies many yeeres kept from corruption and all by miracles I conclude this poynt with Augustine Aut non sunt vera quae dicuntur aut si haereticorum aliqua mira facta sunt magis cauere debemus Either they are not true miracles which they boast of or if they be we must beware and take heed of them the more The Papists error 35 SEcondly they doe as much maintaine their fabulous visions and apparitions as lying miracles as how Christ came in a pilgrims weede to Gregories table of hospitalitie Rhemist Hebr. 13.2 Peter beleeued the vision and apparition shewed to Cornelius at his report before it was written Ergo we ought to beleeue visions not written in scripture Rhemist Act. 10. sect 3. The Protestants FIrst that of our Sauiour Christs appearing is an hereticall fable and impugneth the article of our faith concerning Christs ascension into heauen and there remaining till his second comming Secondly Peter was not bound to beleeue Cornelius vision till he had been by vision admonished himselfe the Apostles which were then endued with the gift of discerning spirits could better iudge of true visions then any man now can yet we refuse not to giue credite to visions when they are as crediblie reported vnto vs as this was to Peter but no vision nor miracle nor angel from heauen shall drawe vs away from the doctrine of the scriptures to beleeue errors Lastly we denye not but that they may haue visions but such as one Vincentius bragged of that wrote against Augustine concerning the originall of the soule He sayd that another Vincentius who had been a captaine or chiefe Donatist appeared vnto him in vision and bad him write those bookes to whom Augustine thus answereth Ille qui se transfigurat in angelum lucis in eo tibi est transfiguratus quem tu fuisse veluti angelum lucis credidisti He that can transfigure himselfe into an angel of light did transfigure himself into the shape of that man whom thou esteemedst as an angell of light Such apparitions they may haue and yet no great cause to boast of them The Papists THirdly they say that the power of working miracles was in the Apostles actually error 36 and that they properly did giue health and other things by their miraculous gift though they receiued the force and vertue of God And therefore they finde fault with vs because we giue this note A miracle done by Christ by the hands of the Apostles First Peter sayth That which we haue giue we to thee Act. 3.6 Secondly we must not thinke that they had no more power then as dead instruments in the workmans hand Rhemist in hunc locum The Protestants WE both agree that the power of working miracles was giuen of God but herein we differ they think that this power was inherent in the Apostles and that hauing once receiued this power of God they could execute it themselues like as a man hauing the power of sense and mouing by nature moueth and seeth when he list himselfe But we hold against the Pelagians Gratiam dei ad singulos actus dari that the grace of God is daylie infused and we haue need of it for euery act it is not sufficient once generally to haue receiued it So then the Apostles were but the instruments of Christs working he is better sayd in them and by them to worke miracles then they in and by him Neither doth it followe that they are dead instruments for the horse I trowe that draweth in the plough is no dead instrument yet he hath neede for euery boute and turning to haue a driuer and a guide truely we are as vnfit for the Lords yoke by nature as the horse is for the plough and therefore haue need of the Lords continuall direction The Apostles then gaue that they had not as owners but as the Lords agents and instruments of his working Augustine thus writeth Maiora quam ipse fecit dicit eos facturos sed in eis vel per eos se faciente He saith they shall doe greater workes then he that is himselfe working in them or by them Ergo Christ wrought miracles by the hands of the Apostles they were his liuely instruments in working The Papists error 37 FOurthly they doe greatly triumph and reioyce for the miracles which are wrought by the vertue of holy reliques First the woman was healed by touching the hemme of Christs garment Ergo vertue in holy reliques Rhemist Secondly napkins that had touched S. Paules bodie wrought miracles by the vertue giuen vnto them Ergo reliques may Act. 19. vers 12. Rhemist The Protestants Ans. TO the first first the vertue was not in the hemme of Christs garment but he sayth it proceeded from himselfe Luk. 8.46 Secondly it was her faith that healed her for many that thronged Christ touched his garments but receiued no benefite neither was there any vertue in his garments when the souldiers parted them amongst them Thirdly if it pleased the Lord to vse some externall signes as of oyle clay spittle in healing of men yet haue we no warrant that he will doe the like by touching of reliques To the second first the napkins brought from Paul had no such vertue in them for the text is plaine that they were wrought by the hands of Paul Secondly not all that touched them were presently healed Thirdly they were but as signes and tokens to the diseased that the Apostle when it pleased God might dispense miracles euen when he was absent Lastly if they haue to this day miracles wrought by the reliques monuments of Saints I feare me nay I dare say they are no better then the Donatists miracles were either figmenta mendacium hominum vel portenta fallacium spirituum either the glosings and fables of lying men or the strange workings of deceiuing spirits THE FIFTH QVESTION CONCERNING Images and of the signe of the Crosse. THe first part concerning Images is subdeuided into certaine other articles and poynts First of the difference of Idols and Images Secondly whether it be lawfull to haue Images Thirdly if it
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
names of the things themselues as the Sacrament of the bodie of Christ is after a certaine manner called his bodie Christus corporis sui figuram discipulis commendauit Christ did commend to his disciples a figure of his bodie Quid paras dentem ventrem Crede manducasti Why doest thou make readie thy teeth thy bellie Beleeue in Christ and thou hast eaten him Secundum praesentiam maiestatis semper habemus Christum secundum praesentiam carnis recte dictum est discipulis Me semper non habebitis According to the presence of his Maiestie we haue Christ alwaies according to his carnall presence it was truely sayd to his disciples You cannot haue me alwaies By these and many such places in this ancient father it is manifest that in those daies there was no such opinion held of the carnall presence AN APPENDIX TO THIS QVESTION WHETHER it stand with the power and will of God that Christs bodie should be carnally present in the Sacrament The Papists THere are two difficulties or impossibilities which doe hinder the reall presence of Christs bodie in the Sacrament First it would follow that a natural bodie such as Christs is might be in two places at once for they say that it is in heauen and in the Eucharistall at once Secondly that a naturall bodie may be in a place and yet not occupie or fill a place for if Christs bodie be in the Sacrament it occupieth no place the compasse of a thinne and round cake is not answerable to the proportion of Christs bodie Notwithstanding both these difficulties it is agreeable both to the power and good pleasure of God that the bodie of Christ should be included in the Sacrament Bellarm. Argum 1. It is possible for the bodie of Christ to be in many places at once and it also standeth with his will as Act. 9.4 Christ appeared to Saul either vpon the earth or in the ayre next to the earth for how could he either heare the voyce of Christ sitting in heauen or see the light so farre off Ergo Christ was in two places he appeared to Paul vpon earth and he was at the same time in heauen from whence he shall not moue till the day of iudgement Bellarm de sacram Eucharist lib. 3. cap. 3. Rhemist Act. 9. sect 1. Ans. First the text is plaine that Christ spake from heauen from whence the light shined vers 3. he was neither in the ayre nor vpon the earth Secondly doe you make question whether Paul could see a light or heare a voyce from so farre seeing that the Sunne whose bodie is so farre distant from vs doth disperse his beames ouer the face of the earth and the voyce of the thunder is hearâ—â—ery farre Will ye denie Christ to haue that power which we see to be in his creatures Thirdly and why was it not as possible that Christ from heauen should be heard of Paul as he was seene of Stephen sitting on the right hand of God Act. 7.56 Argum. 2. The bodie of Christ may be where it pleaseth him and yet shall not need any naturall place or occupie any roome he is able to bring a Camel through the eye of a needle Math. 20.26 He also came through the doores in to his Apostles rose out of the sepulchre thorow the stone was borne his mothers wombe being shut therefore he may as well and is no doubt present vnder the shapes of bread and wine in the Sacrament Rhemist Math. 26. sect 11. Bellarm. lib. 3. de Sacram. cap. 6. Ans. 1. Christ sheweth in that place that it is as impossible for a rich man that is high minded and trusteth in his riches to enter into heauen as for a Camell to passe through the eye of a needle but it is possible with God to giue rich men humble and lowly minds and so make them fit for his kingdome as to make the Camell lesse and so draw him thorow a needle It is not proued out of this place that God can or will draw the huge bodie of a Camell through a needle remaining still of that bignes no more then that it is possible for God to bring a proud rich arrogant man to heauen his affections not altered both these are impossible to God because they are contrarie to his wil and ordinance the one is against the law of iustice to bring a wicked man to heauen the other against the law of nature 2. For the other three examples it is not proued out of scripture that the bodie of Christ pearced the doores the graue stone or his mothers wombe although the doores were found shut after Christs entrance the graue couered and his mother remained a Virgine still for all these passages might giue place for a while to the bodie of Christ and returne againe to their place as the red sea was diuided till the Israelites passed and afterward the waters came together againe And concerning the last instance of the birth of Christ it is certaine out of the scriptures that Christ opened the wombe of his mother in his birth Luk. 2.23 Hetherto therefore they haue proued nothing The Protestants OVr aduersaries doe falsely charge vs to say that God can doe no more then he hath done or will do Rhemist Math. 26. sect 11. This we say that Christ is almightie and yet can doe nothing against his owne will his word or glorie as to dishonor his glorious bodie and to bring it within the compasse of a piece of bread that it may be deuoured of cats dogges rats mice or which is worse to be eaten of wicked men the members of the diuell although the question be not so much betweene vs what Christ is able to doe of his absolute power but what he will doe according to his word Fulk Math. 17. sect 1. Argum. 1. It standeth neither with the power or will of God to doe contrarie to his word For it is impossible that God should lye Hebr. 6.18 And this thing not to lye is not a waÌ„t of power but a signe of greater power in God But it is plainly declared in scripture that Christ hath a true naturall bodie and is in all things like vnto vs Hebr. 2.17 Therefore neither can his bodie being a true humane bodie as ouâ—s are be in many places at once neither can it choose but occupie that roome and place where it is The Angel sayd He is risen he is not here Math. 28.6 but it had been no good argument to say he is risen and gone to another place and therefore he is not here if so be the bodie of Christ might be in many places at once The scripture then hath defined it that Christs bodie is in one certaine place wherefore to say that Christ hath a true naturall bodie and yet retaineth not the naturall properties of a bodie is to speake contradictories that he hath and hath not a true naturall bodie and this were to make God a
lier Augustine sayth of Christ Secundum corporalem praesentiam simul in sole luna cruce esse non potest Christ according to his corporall presence cannot be in the Sunne the Moone and vpon the Crosse all at one time And concerning the other poynt he writeth thus Spatia locorum tolle corporibus nusquam erunt quia nusquam erunt nec erunt Take away space of place from bodies and they shall be no where and if they be in no place then are they not at all Argum. 2. The reall and carnall presence of Christ in the Sacrament is a thing superfluous needles and vnprofitable First the fauour of God in the remission of sinnes through Christ is as well sealed vnto vs in Baptisme as in the Lords Supper what neede then the carnal presence in the one more then in the other Secondly that Christ is in bodie present in the Sacrament is not perceiued by any sense for they neither tast him see him nor feele him it must be then a worke of faith but by faith Christ is as well apprehended being absent as being supposed in this manner to be present Ergo this kind of presence is needles Argum. 3. It is an inglorious vnworthie and vnseemely thing that the glorious and impassible bodie of Christ should be inclosed in the formes of bread and wine deuoured and chawed eaten and gnawed of mice subiect to mould and rottennes to be spilt vpon the ground burnt in the fire for all these inconueniences must needes follow vpon the carnall presence Bellarm. It is no more inglorious or impossible for these things now to happen to the bodie of Christ thē it was for him to be carried in his mothers womb to be swathed in swadling bands and to be subiect to iniuries which were done to his bodie vpon earth Ans. First as though there be the like reason of the passible bodie of Christ while he liued in the world which was buffeted whipped pearced with nayles crucified and of his glorious and impassible bodie now that it may in like manner be rent and diuided Secondly neither was it possible that Christs passible bodie should be subiect to the like infirmities as to rottennes corruption consumption in the fire as his bodie is now in the Sacrament If it were then verified in Christ Thou shalt not suffer thy holy one to see corruption for his bodie did not putrifie or corrupt in the graue much more is it true in the glorious bodie of Christ that it cannot suffer any such things How then are you not ashamed to affirme that the bread and wine are made in the Sacrament the very bodie and blood of Christ seeing those elements if they be kept long will waxe sower and mouldie and fall to corruption which things once to thinke of the glorious bodie of Christ were great impietie Leaue off for shame then these your grosse opinions so much derogatorie to the glorie and honour of Christ. THE SECOND QVESTION CONCERNING Transubstantiation The Papists IF any man shall say that there remaineth the substance of bread and wine in the Sacrament after the words of consecration or shall denye that the whole error 115 substance of bread is changed and conuerted into the bodie of Christ and the whole substance of wine into the blood of Christ the formes and shewes onely of bread and wine remaining which singular and miraculous conuersion the Church calleth Transubstantiation let him be accursed Concil Tridentin sess 13. can 2. Bellarm. lib. 3. de sacra euchar cap. 19. Rhemist Matth. 17. sect 1. Argum. 1. Christ transfigured his bodie marueilously in the Mount as wee reade Math. 17. sect 1. Ergo he is able to exhibite his bodie vnder the formes of bread and wine Rhemist Ans. First your argument followeth not Christ could giue a glorious forme to his passible bodie Ergo he can take away the essentiall properties of his naturall bodie and yet keepe a true bodie stil. Or thus Christ could glorifie his bodie not yet glorified Ergo he can or will dishonour his glorious impassible bodie by enclosing it vnder the formes of base creatures to be deuoured of dogs and mice which is honoured and worshipped of the Angels and Saints in heauen Secondly the question is not so much of Christs power as of his will therefore you conclude not aright Christ is able to doe it Ergo he will Argum. 2. He that seeth water turned into wine by the power of Christ need not to doubt how he changeth bread into his bodie Rhemist Ioh. 2. sect 2. Ans. First when you can bring any warrant out of scripture for your imagined conuersion as we haue for this miracle we will giue eare vnto you Secondly and when it shall appeare to the senses that the bread is changed into flesh as the water was knowne to be turned into the wine by the colour and tast we shall then no more doubt of this conuersion of the bread then they did of the other of water Thirdly if Christ could alter and change the substances of creatures what reason haue you to giue such an omnipotent power to euery priest with a fewe words to doe as much as Christ himselfe could when he was present Fourthly all this proueth but an abilitie and power in Christ not a will or purpose to worke any such change or conuersion Argum. 3. Though the substance of bread and wine be chaunged yet the formes remaine still for these causes First because if the formes also should be changed there should be no sensible signe left and so no Sacrament Secondly the faith of the receiuer is the better tried this way who beleeueth the flesh of Christ to be present though he see it not Thirdly Christ would not haue the formes altered because man abhorreth to eate humane flesh in the proper shape Bellarm. cap. 22. Ans. First your first reason is insufficient for neither doe the bare and naked signes or accidents of the elements make a Sacrament but the substance of thē for betweene the Sacrament and the thing thereby represented there ought to be some conueniencie and agreement namely as the bodie is nourished by bread and wine so doth the soule feed vpon the bodie and bloud of Christ. But they are not the accidents of bread and wine that nourish vs but the substance Ergo not the accidents but the substance is the visible signe Likewise in Baptisme it is not the forme or outward accident of water that is the signe but the substance of water that washeth 2. It is a more liuely operation of faith to beleeue in Christ absent in heauen then present in earth although he appeare not to the senses And Christ is indeed properly the obiect of faith as he is now in heauen Hope saith the Apostle entreth into that which is within the vaile whither our forerunner Iesus is entred for vs Heb. 6.19 Faith and hope therefore doe leade vs to things within the vaile that is things
questions wherein we dissent from our aduersaries both as touching all the offices of Christ his propheticall office kingdome and priesthood as likewise concerning the benefites purchased by the death of Christ the benefites of our redemption and saluation Now in the last place we are to prosecute such matters in question betweene vs as doe concerne the natures of Christ. And this treatise containeth three controuersies First of the humane nature of Christ. Secondly of his diuine nature Thirdly of them both considered together THE EIGHTEENTH GENERAL CONTROVERSIE CONCERNING THE HVMANE NATVRE OF CHRIST THis Controuersie is diuided into these questions First of the vbiquitie of the humanitie of Christ. Secondly whether he encreased in wisedome Thirdly whether he suffered in soule Fourthly whether he descended into Hell Fiftly concerning the place of Hell THE FIRST QVESTION OF THE VBIQVITIE OF the bodie of Christ whether his humanitie be euery where The Papists THey doe seeme in words mightily to impugne this opinion of the Vbiquitaries error 97 as they are called which doe erroniously hold that the humanitie of Christ is euery where as his deitie is and that the properties of one nature are really imparted vnto the other whereupon it followeth that the humanitie of Christ is euery where because it is verely vnited and made one person with the Godhead in Christ. This opinion the Papists would be thought to detest and abhorre and the Iesuite bestoweth great paines by sundrie arguments to confute it as by diuers places of scripture Math. 28. He is risen he is not here vers 6. Iesus sayd Lazarus is dead and I am glad for your sakes that I was not there Ioh. 11.4 Ergo Christ as he is man is not euery where Againe the opinion of the Vbiquitaries doth ouerthrow the article of Christs ascension for if Christs bodie be euery where as they hold he can neither ascend nor descend Bellarm. de Incarnation verbi lib. 3. cap. 11.12 The Protestants IT is true Catholique and sound doctrine that the humane and diuine nature are truely vnited in Christ and doe make but one person or hypostasis neither by confusion of the natures nor conuersion of one into the other but by vnitie of person for as the bodie and soule make one man so God and man is one Christ. And the better to vnderstand this mysterie we must set downe these three positions 1. Though the two natures in Christ be so vnited that they make but one person yet neither the natures are confounded nor yet the properties but as Christ is both God and man so there is in him a double power will and vnderstanding one humane and created the other diuine and vncreated 2. By reason of this vnion all the excellent graces of the spirit in the highest degree and aboue measure are giuen and bestowed vpon the humanitie of Christ Ioh. 3.34 but such notwithstanding as destroy not his humane nature but are qualities created as his humanitie also was created 3. There is also a mutuall communication of the proprieties of both natures each to other though not really in respect of the natures So we say in Concreto in the concrete that is taking the whole person of Christ that Christus homo that is the man Christ is omnipotent is euery where and Christus Deus that is Christ being God died for vs was buried rose againe but in the abstract it is great blasphemie to say that the Godhead of Christ died was buried or rose againe or that the humanitie of Christ is omnipotent or in euery place The Vbiquitaries now hold that there is a reall communication of the proprieties of both natures therfore doubt not to say that the flesh and bodie of Christ is euery where in all places at once The Papists in outward shew are enemies to that opinion but indeed and in truth as it shall now appeare they are not farre off from being in the same error First the same arguments which they vrge against the Vbiquitaries doe returne vpon themselues for although they will not say that Christs bodie is euerie where yet they hold that it may bee in a thousand places at once yea and more to if the Sacrament be at once in so many places celebrated for Christs bodie is reallie and verely in the Sacrament But those places alleadged He is risen he is not heere and the rest doe proue that Christ can be but in one place at once This their opinion also is against the article of Christs ascension and abiding in heauen till the day of iudgement for if the same bodie wherein Christ sitteth in heauen be in the Sacrament either when he is present in earth he is absent in heauen contrary to the scripture Act. 3.21 which sayth The heauens must containe him till that all things be restored or els if he be in both places at once they must needes make his bodie infinite and so destroy the nature of his humanitie which can be but in one place If they say it is another bodie and flesh which Christ by his diuine power maketh to bee present in the Sacrament that were much more absurd for then Christ should haue many bodies and other flesh then that which was borne of the Virgine Mary We see then they are not farre off from the opinion of the Vbiquitaries 2. The Rhemists doe approue that argument whereby Hierome proueth that the Saints may euery where be present at their bodies monuments They follow the Lambe whither soeuer he goeth but the Lambe is in euery place therefore they that be with the Lambe Christ be present euery where Whereupon it followeth that the Lambe Christ in humanitie must be euery where for how can he be present els in innumerable places at once where any reliques or monuments of Saints are Neither can they excuse this vbiquitarie presence of the humanitie of Christ and the soules of Saints by their agilitie and celeritie because they can quickly passe from one place to another for if they must bee present at their monuments whensoeuer they are called vpon they must of necessitie be often in many places at once for in one and the same instant men may resort to their monuments which are in diuers places farre asunder Thus they are driuen not onely to graunt an vbiquitie or omnipresence of the humanitie of Christ but euen of Saints also which those whom they call Vbiquitaries would neuer graunt 3. The bodie of Christ is visible and palpable now in heauen and hath a place according to the quantitie of his bodie Bellarmine confesseth as much cap. 12. But that bodie which is in the Sacrament hath none of these properties it is neither seene nor felt neither hath a place according to the quantitie of a bodie for they close it vp in small round cakes Wherfore destroying these properties of the humanitie of Christ they may as well and do in effect take away the other namely the being of Christs bodie in
my God which wordes must needs declare an inward confideÌ„ce and assured trust in God The Protestants WE holde it was necessary for our redemption that Christ should not onely suffer bodily paines but also feele the very anguish and horror of soule that as by his death we are redeemed both body and soule so he should pay the ransome for both in his body and soule 1. That our Sauiour suffered great anguish in soule the scripture testifieth for before his suffring in his body vpon the crosse being in the garden he saith of himselfe My soule is heauy vnto death at the same time being grieuously troubled he sweat water and blood and last of all hanging vpon the crosse he cryed out By those effectes it is euidently proued that there was a greater feare in him then of the death of the body for many holy Martyrs haue without any shew of such griefe endured horrible torments in the flesh and therefore consequently it followeth that those things proceeded from the griefe of his soule as the Apostle sheweth Heb. 5.7 He offered vp praiers with strong crying and teares to him that was able to saue him from death and was heard in that which he feared If it had beene onely feare of bodily death what need such strong cries with teares And the text is plaine that he was heard that is saued froÌ„ the death which he feared but he was not saued from the bodily death for he died and gaue vp the ghost wherefore it was the great horror of soule that caused him to feare Bellarm. answereth for all this that it was the bodily death which he feared but not of necessitie because he could not otherwise choose but willingly he would abide this brunt also of the feare and sorrow of death Voluit poenam maeroris timoris subire vt redemptio esset copiosae And heerein he exceedeth all other men that haue suffered for they are ridde from feare because God giueth them greater comfort and they regarde not the present torment but Christ willingly and of his owne accord drew himselfe into this agonie of feare Ans. 1. That Christ as he was God had determined and set it downe to dye for the world it is not to be doubted of but that as he was man he had not a desire to escape death as being ignorant of Gods determination it is contrary to the Scriptures which make mention of his earnest praier that he made thrice that the cup might passe Math. 26. Therefore Christ willingly entred not into that agony of feare in his humane desire but as submitting himselfe and his will in obedience to his fathers will 2. He is contrary to him selfe in saying that Christs bodily sufferings were sufficient for our redemption and yet graunteth that Christ vt redemptio esset copiosa That our redemption might be more full would abide also the smart of the feare of death If he feared but the bodily death as he saith yet was he troubled in soule and therefore besides bodily paine he suffered anguish in his soule Argum. 2. Act. 2.24 Whom God hath raised vp saith S. Peter and loosed the sorrowes of death for it was impossible that he should be holden of it Ergo Christ suffered the sorrowes of death and felt the wrath of God which caused those sorrowes The vulgare Latine hath the sorrowe of hell solutis dolorib infernâ— which pincheth the Papists very sore for how could Christ be loosed from the sorrowes of hell if first he had not beene helde of them That which Bellarmine answereth that Christ loosed the sorrowes of hell for others which were to be deliuered is but a poore shift for the text is plaine It was impossible that he that is Christ himselfe should be stil holden of it it is spoken of the holding of Christ and not of any other Argu. 3. The prophet Esay saith He was wounded for our sins and broken for our iniquities the chastisement of our peace was vpon him and with his stripes are we healed Esay 53.5 But we could haue no peace with God vnlesse all the punishment due vnto vs for our sinne had beene vndertaken by Christ wherefore seeing we by our sinne had deserued to be punished both in body soule it was necessary that our redeemer should be wounded and broken wholly for vs for how els by his stripes should we wholly be healed Augustine thus reasoneth against Felicianus the Arrian and proueth that Christ tooke not onely humane flesh but an humane soule Si totus homo periâ—â— c. If man wholly were lost saith he he had wholly need of a Sauiour and if he wholly needed a Sauiour Christ by his comming wholly redeemed him therefore Christ tooke vpon him the whole nature of man both body soule for if since the whole man hath sinned Christ onely had taken our flesh the soule of man should still remaine guiltie of punishment haec Augustine cont Felician cap. 13. By the same reason we proue it was necessary that Christ should suffer both in body and soule by the which Augustine inferreth that Christ tooke both body and soule he did assume them both to redeeme both But he redeemed vs not in being borne for vs or walking or preaching heere vpon earth although these were preparations to his sacrifice but by dying and suffering for vs Ergo he suffered both in body soule the punishmeÌ„t due vnto sinners They grauÌ„t that Christ suffered anguish in soule yet not properly in the soule but onely for the bodily death which was no part of the punishmeÌ„t of the soule which consisted in the very sense and feeling of Gods wrath and the torments of hell due vnto mankinde for their sinnes This punishment of the soule ought also necessarily to haue beene vndertaken by Christ being the redeemer both of body and soule THE FOVRTH PART WHETHER CHRIST descended in soule into hell to deliuer the Patriarkes The Papists THey doe beleeue that Christ according to his soule went downe to hell to error 101 deliuer the Patriarkes and all iust men there holden in bondage til his death Rhemist Act. 2. sect 12. Argum. 2. He that ascended is he that descended first into the lowest parts of the earth Ephes. 4.9 that is into hell the which is the lowest place in the earth Bellarm. cap. 12. Ans. 1. The earth it selfe is in respect of the world the lowest part so that here one parte of the earth is not to be compared with another but the whole earth in respect of the high heauens hath the name of the lower partes so is it taken Psal. 139. ver 15. Thou hast fashioned me beneath or in the lower partes of the earth But Dauid I trust they will not say was borne in hell because he speaketh of the lower partes of the earth consul Bez. in hunc locum So that by the descending of Christ into the lowest partes of the earth is meant nothing els but the lowest and extreamest degree
of his abasing and humiliation Fulke annot in hunc locum as S. Paul saith That he made himselfe of no reputation and tooke vpon him the forme of a seruant Philip. 2.7 The Protestants THat Christ our Sauiour by the vertue of his death did ouercome hel and the deuill we doe verily beleeue which may be called a discent into hell that he also suffered the torments of hell vpon the crosse and so descended into hell for vs to abide that bitter paine which we had deserued to suffer eternally we doe also holde and teach for what rather may be called hell then the anguish of soule which he suffered when he being God yet complained that he was forsaken of God Furthermore if descending into hell be taken according to the Hebrew phrase For entring into the state of the dead so we also graunt that Christ descended into hell Fulk Act. 2. sect 11. But for the descending of Christ into hell after your sense to deliuer the Patriarkes from thence when you can proue it out of Scripture we will yeelde vnto you 1. The soule of Christ which he committed into his Fathers hands was in Paradise where he promised the theefe should be with him Luke 22.43 How then could his soule be three daies in hell as you affirme from the time of his death to his resurrection Fulke Luke 11. sect 4. Bellarm. answereth that it was not impossible that the soule of Christ should be in two places at once cap. 15. which is an answere not worthy to be answered for who hath taught them so boldly to builde their phantasies vpon Gods power hauing no warrant not assurance of his wil May not the Vbiquitaries by the same reason proue the omnipresence of Christs humanity because he is able to make his soule and body to be in many places at once as well as in two and so consequently by his power which is infinite as well in all places as in many 2. We beleeue that the Patriarkes and godly Fathers were in heauen or Paradise as well before the resurrection of Christ as after for in as much as they were iustified by faith in his blood they receiued the same crowne and reward of righteousnes that we doe being iustified by the same meanes This we haue proued more at large controu 9. quest 1. Wherefore seeing there were none in hell which they call Limbus Patrum to be deliuered there was no such cause why Christ should descend into hell Therefore he descended not to deliuer the Patriarkes that remained in darkenes 3. They agree not among theÌ„selues about this article of Christs descension to deliuer the Patriarkes Andradius saith it caÌ„not be proued out of Scripture but Bellarmine and our Rhemists doe bring their best arguments for it out of Scripture they alleadge also diuers causes of his descension the Romane Catechisme rendreth two reasons one to set the Patriarkes at liberty the other to manifest the power and vertue of his death in hell but that S. Paul saith was sufficiently manifested and made knowne vpon the crosse Colos. 2.15 Thomas Aquinas beside these addeth a third that as Christ died for vs to free vs from death so it was conuenient that he should descend into hell to deliuer vs from the descension into hell as though Christ by his death did not fully deliuer vs from eternall damnation Some other holde that Christ went thither to suffer the torments of hell that he might fully pay our raunsome by suffering the whole punishmeÌ„t due vnto mankinde but this is a very grosse and erronious opinion for Christ suffered fully in body and soule vpon the Crosse when he cried Consummatum est It is finished that is he had fully appeased the wrath of God by his sufferings Augustine saith plainely that he knew not what good Christ wrought for the iust soules that were in the bosome of Abraham when he descended into hell a quib eum secundum beatificaÌ„ praesentiam diuinitatis nunquam video recessisse From whom I finde hee was neuer absent or withdrew himselfe by the blessed presence of his diuine power Ergo in his iudgement Christ descended not to deliuer the Patriarkes And concerning the soule of Christ he writeth flatly Si mortuo corpore anima latronis ad Paradisum mox vocatur quempiam adhuc tam impium credimus qui dicere audeat quoniam anima Saluatoris nostri triduo illo corporâ—ae mortis apud inferos custodiae mancipetur If the soule of the theefe straightway being gone from the body was called vp to heauen is there any man so wicked to say that the soule of our Sauiour was kept three daies in the prison of hel By his sentence then the soule of Christ passed straight to heauen and descended not to hell AN APPENDIX CONCERNING the place of Hell The Papists THe place where damned spirites are tormented they say is about the center of the earth the lowest of all places and nothing lower then it Bellarm. de error 102 Christi anima lib. 4. cap. 10. Their Limbus Patrum the place of darkenes where the Fathers were before Christ is say they in the highest parte and as it were the brimme of hel Rhemist Luke 1â— 22 Betweene these two places there is a great gulfe or space and there is Purgatory Rhemist Luk. 16. sect 8. Wherefore they conclude veros inferos esse loca subterranea That the subterrestriall and infernall places doe properly make hell Bellarm. cap. 8. And so hell should be properly a place of punishmeÌ„t because of the farre distance from heauen whereas not so much the distance of place as the absence of Gods spirite and losse of his fauour maketh it a place of horror and miserie Argum. 1. Math. 12.40 As Ionas was three daies and three nights in the belly of the Whale so the sonne of man must be in the hart of the earth but the graue is not in the hart but the brimme of the earth Ergo we must needes vnderstand Hell which is in the midst of the earth Bellarm. cap. 12. Ans. 1. This place cannot otherwise be applied then to signifie the burial of Christ and his abode in the graue and his rising againe the third day of his soule it cannot properly be meant for Christ saith he will giue them the signe of Ionas in himselfe but a signe is conspicuous visible and apparent how could then the descending of his soule be a signe vnto them which they knew not neither could see But the laying of his body into the graue and the remaining there to the third day they were all eye witnesses of Also there is great affinity betweene the two Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a signe which is there vsed Math. 12.40 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth sepulchrum a graue the one word being fitly deriued of the other what better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then could he giue them then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his owne graue or Sepulchre Secondly to
be in the hart of the earth is nothing els but to be within the earth according to the Hebrew phrase as Exod. 15.8 The hart of the Sea that is within the Sea So Christs body was in the earth it lay hid as it were in the bowels of the earth 3. This exposition is against themselues for if Christ went downe to the very hart and midst of the earth which is the center then he descended to the place of the damned for neither Limbus Patrum nor Purgatory are in the center or lowest part of the earth by their opinion but they themselues holde the coÌ„trary for they say that Christ by descending deliuered soules out of the two vppermost hels Limbus and Purgatory but not out of the nethermost hell which is the place of the damned Rhemist Luke 16. sect 8. Also it should follow of this their interpretation that the soule of Christ was as long in hell as his body in the graue which is against the opinion of many Papists Argum. 2. Luke 8.31 The Deuils desired Christ that he would not send them into the deepe what is that els but the lowest region of the earth where hell is which Saint Paul calleth the lowest partes of the earth Bellarmine Ans. We deny not but that God hath prepared and that there is a place of vnspeakable torments ordeined for the deuill and his angels and all damned soules but that this place should be in the center of the earth the places alleadged proue not for the word Abyssus translated the deepe is sometime taken figuratiuely in a metaphore as Rom. 11.33 O the deepenes of the wisedome of God the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not much varying in signification from abyssus so the place of their punishment is saide to be a great depth that is a place of vnsearchable and vnspeakable miserie and horror Neither must this word abyssus of necessitie be referred to the earth for there are abyssi maris the depths of the Sea Exod. 15.8 as well as of the earth The lower places which S. Paul speaketh of Eph. 4. may be either vnderstood generally of the whole earth which is pars mundi infima the lowest part of the world or els of the great abasing of Christ from heauen to earth being God to become a seruant as also the graue of Christ was that lowest part of the earth for the Apostle saith in the comparatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lower not the lowest and so your vulgare Latine translateth inferiora not infima terrae but hel is the lowest part the graue is saide to be the lower The Protestants THat there is a locall place of torment prepared for the deuill and his angels we doubt not being so taught in the Scripture Math. 25.41 A place of darkenes 2. Pet. 2.4 Farre distant from the heauenly mansions of the blessed Luke 16.26 Neither doe we deny but that it may be in the earth or wheresoeuer els it pleaseth God but wheresoeuer hel is there is but one that deuision of hell into three or foure regions we vtterly condemne as a meere deuise of man without Scripture and this we say that the place of hell causeth not the torment but the wrath and curse of God for euen out of hel God may make a man to feele the torments of hell as we doubt not but our Sauiour Christ did for vs and our redemption vpon the crosse Argum. 1. It is possible to feele the paine of hell in the soule although not â—n the proper and appointed place of hell as Iob complaineth The arrowes of the Almightie are in me the venime thereof doth drinke vp my spirit and the terrors of God fight against me And therefore he saith his griefe was heauier then the sand of the Sea Iob. 6.4.14 Iob felt euen the hell of conscience in himselfe for the time yea our Sauiour bare the burthen of his fathers wrath vpon the Crosse as we haue shewed before Ergo it is not the place that maketh hell Argu. 2. Hell is nothing els as the Scripture defineth it but to be cast into vtter darkenes There shal be weeping and gnashing of teeth Math. 25.30.22.13 The darkenes causeth weeping horrible gnashing of teeth the vnspeakable punishment both of body and soule this darkenes is not the absence of the light of the sunne for neither shall the Saints in heauen haue that light because they neede it not Apoc. 22.5 And it shal be a place of darkenes to the damned angels which haue no vse of the Sunne light they also are reserued in chaines of darkenes Iude 6. as they are no materiall chaines so neither is it an outward darkenes but the absence of Gods fauour and the light of his countenance as the people are saide to haue sit in darkenes before the light of the gospell by the preaching of Iesus Christ did shine vnto them Math. 4.16 But they much more shal be and are kept in darkenes that are condemned to hell where they feele nothing but the horror of Gods wrath his eternall and endlesse curse with vnspeakable torments now in soule and afterward both in body soule without all comfort or hope of refreshing vtterly excluded from the presence of God wherefore it is not the place but the wrath of God and absence of his spirite that causeth such endlesse and vnspeakable punishment Argu. 3. As for your distinction of hell the brim whereof you say is Limbus patrum the middle parte Purgatory the lowest and nethermost hel it selfe the place of the damned in Augustines time it was not knowne for first that the bosome of Abraham was part of hell he vtterly denyeth Apparet non esse membruÌ„ inferorum tantae illius foelicitatis â—inum That bosome of so great blisse can be no meÌ„ber or part of hel Epist. 99. Again Purgatory he vtterly refuseth acknowledging but two places heauen for the faithfull hell for the damned and vnbeleeuers Tertium locum penitus ignoramus imo nec esse in scripturis sanctis inuenimus A third place we are vtterly ignorant of yea we finde in holy Scriptures that it is not August hypognost THE NINETEENTH CONTROVERSIE OF MATTERS WHICH ARE IN QVESTION concerning the diuine nature of Christ. THis controuersie containeth three Questions First whether Christ be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of him selfe Secondly whether he be mediator as God or man or as both Thirdly whether he haue by his desertes purchased any thing for himselfe THE FIRST PART WHETHER CHRIST be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of him selfe The Papistes error 103 THey deny that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of himselfe and affirme that he had not onely his person but his substance of his Father whereupon they are bolde to charge Caluine with blasphemy for saying that Christ is God of himselfe as well as the Father Rhemist Ioh. 1. sect 3. Argum. The word was with God to wit the sonne is with