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order_n	cardinal_n	year_n	young_a	31	3	6.2066	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15422	Synopsis papismi, that is, A generall viewe of papistry wherein the whole mysterie of iniquitie, and summe of antichristian doctrine is set downe, which is maintained this day by the Synagogue of Rome, against the Church of Christ, together with an antithesis of the true Christian faith, and an antidotum or counterpoyson out of the Scriptures, against the whore of Babylons filthy cuppe of abominations: deuided into three bookes or centuries, that is, so many hundreds of popish heresies and errors. Collected by Andrew Willet Bachelor of Diuinity.	Willet, Andrew, 1562-1621.	1592 (1592)	STC 25696; ESTC S119956	618,512	654

mihi responsione vestra opus est de hac assensione aliquid acclamate I must needes haue you make some answere and testifie your consent by your acclamation A populo acclamatum est fiat fiat dictum vicies quinquies The people cryed out let it be as thou hast sayd let it be and this was repeated fiue and twentie times Augustin epistol 110. By this example it appeareth though the people made not the choise yet their consent was demanded And thus a Bishop was elected and no word sent vp to Rome at all Neither was it the custome of the Church so to do in those dayes for whereas the Donatists obiected agaynst Cecilianus Bishop of Carthage because he stayed not to be ordayned of the chiefe Bishop of Numidia Vt princeps Episcopus a principe ordinaretur That one chiefe Bishop might bee ordayned of an other Augustine answered that there was another custome of the Catholike Church Vt non Numidiae sed propinquiores Episcopi Episcopum ecclesiae Carthaginis ordinarent That not the Bishop of Numidia but those Bishops that were neerest at hand should ordayne the Bishop of Carthage So we see they were not onely bold to choose an inferiour Bishop as was Eradius of Hippo without the Popes consent but they would aduenture to ordayne a chiefe Metropolitane Bishop euen of Carthage without the Popes leaue THE SECOND PART CONCERNING the election of the Pope THey say that the surest and safest way and simplie the best is that which is error 68 now vsed to choose the Pope by namely by the Colledge of the Cardinals That whosoeuer is by two partes of the sayd Cardinals elected is rightly the successor of Saint Peter and the vndoubted Pope of Rome 1 None can better iudge who is fittest for the papacie then they which are the Popes Counsellers and know the affayres of the Church Ergo the Cardinals the meetest men Answere First you take that for graunted which wee instantly denie that the Cardinals of Rome are alwayes the wisest and most learned as though a Cardinals hat doth bring with it such abundance of vertue and learning nay a title of a Cardinalship is sooner obtayned by fauour than desert by masses of money then weight of learning And good reason seeing that the Cardinals make a gayne of the papacie For an Asse loaden with golde shall sooner enter into the Castle of Saint Angel then any other comming with a cart loade of bookes they that reade Cardinal Wolseyes instructions sent to Stephen Gardiner at Rome what great promises of money and preferment may easily vnderstand the disposition of the Pope-holy Electors of Rome Seeing they make a gayne of the Pope why should not he set Cardinalships to sale for if Iacobus Archbishop of Mentz payd 27000. florences for his pall what thinke you a Cardinals hat is to be valued at which is a higher degree then either Bishop or Archbishop We say then that there may be wiser and more learned men of the Clergie in Rome then the Cardinals and that the whole Clergie may better iudge then a few ambitious Cardinals and are freer from corruption 2 They are not fitter not concerning the affayres of the Church for Bishops are like to know better what appertayneth to the office of a Bishop then priests and Deacons as most of the Cardinals are 2 It appeareth by the continuance to be the best for it hath now endured foure hundred yeeres and by the effect for the See of Rome hath neuer been freer from Schismes then since this order was taken for the Popes election Bellarmin cap. 9. Answere First how can it be of such long continuance seeing by your owne confession it exceedeth not foure hundred yeeres Nay who will not graunt that the ancient order of electing the Bishop of Rome by the whole Clergie and consent of the people of Rome with the confirmation of the Emperour which lasted a thousand yeeres till this new deuice came in place was far more ancient and durable Secondly how well the Cardinals election hath kept the See of Rome from Schisme experience of former times teacheth vs In pope Vrbanus time the 6. there were two popes many yeeres together and one did so deadly pursue the other that Pope Vrbane at once cut off fiue of the Cardinals heads might they not haue great ioy thinke you in choosing such a Pope In the time of Pope Iohn the 23. there were three Popes at once In the Councel of Basile Pope Eugenius was deposed and counted an heretike And yet for all this the Cardinals are the onely preseruers and maintainers of the peace of the Apostolike See The Protestants THough it doe not greatly concerne vs what manner of election is vsed at Rome for vnto vs the electiō of the meanest Bishop in the land is as much yea and more then the glorious enthronizing of the Pope Yet it shall not be amisse briefly to shew how these great antiquaries are become enemies of antiquitie refusing the ancient manner of election which was vsed in Rome for a 1000. yeares together namely that the Bishop there should be elected by the whole Clergy wiht the consent of the people and confirmation of the Emperour 1 It is a playne case that till the yeare 685. in all their elections they wayted for the authoritie of the chiefe Magistrate the Emperour or the deputie of Italie But then came in the constitution of Constantine the 4 that their elections should be firme without the consent of the Emperour Yet for all this constitution anno 810. Pope Adriane gaue vnto Carolus magnus full authoritie to elect the Bishop of Rome and anno 961. Leo the 9. made the same grant to Otho first Germane Emperor This continued in force till Alexander the 2. his time who was elected first without the Emperors consent but afterward repenting of it he protested openly that he would be no longer Pope vnlesse hee had the Emperours consent and thereupon he was deposed by Hildebrand and throwen into prison This was more then a 1000. yeeres after Christ since that time the Emperour hath been excluded and shut out from their elections But all this while notwithstanding though the Emperors consent sometime was not necessary yet the Clergie of Rome and the people retayned their ancient priuiledge still So we see by this new erection of the Colledge of Cardinals there is great iniurie offered to three estates the Emperor the Clergie of Rome the people 2 This new forme of election hath not stood continually in force since it was first founded For in the Councel of Constance sess 40. they proceeded to the election of a new Pope not staying for the rest of the Cardinals but appoynting other electors in their roume In the Councel of Basile the Duke of Sauoy was elected Pope by other electors then Cardinals Nay there was but one Cardinal namely Arolatensis the rest were Bishops Doctors and others And though they

episcoporum grauiorem authoritatem per concilia licere reprehendi si in eis à veritate deuiatum sit That the decrees of all Bishops whatsoeuer not excluding Popes may be corrected either by the sentence of wiser men in that poynt wherein they erred or by the better aduised sentence of other Bishops or by Councels may be reuersed where they doe erre Ergo it is possible for Popes by his iudgement to erre A PART OR APPENDIX OF THIS QVEstion whether the Church of Rome may erre or not The Papists THey doe not onely affirme that the Pope cannot erre but that the Church error 48 of Rome also cānot be deceiued in matters of faith so long as the Apostolike See remayneth there which they say is like there to remaine to the ende of the world Bellarm. lib. 3. de pontif cap. 4. Hereupon Panormitane doubteth not to say that he would preferre the iudgement of the Cardinals of Rome before the iudgement of the whole world this he sayd standing vp in the Councel of Basile Fox pag. 669. ex Aenea Syluio 1. The Rhemists vpon those words of Saint Paul Rom. 1.5 your fayth is published through the whole world doe thus inferre See say they the great prouidence of God in the preseruation of the Romane common faith In times past the Romane fayth and Catholike all one Ergo that See cannot erre in faith We answere they must proue their Romish faith and popish religion to be the same which was praysed and commended by the Apostle or els they gayne nothing but that shall they neuer doe 2. So long as the Apostolike See remayneth at Rome it shall be preserued from error but that is like there to remaine till the worlds end for it onely remayneth when all other Apostolique Sees are gone and it is very probable that if this See could haue been ouerthrowen it should haue been done by the incursion and inuasion of the Gothes Vandals Turkes the emulation of Princes diuisions and schismes of Popes themselues yet for all this it standeth still and hath so continued almost 1600. yeres and shall so continue still Ergo the Romane Church can not erre Bellarmin lib. 2. cap. 4. Rhemist annot in Thessal 2. sect 7. We answere First it is a great vntruth that all other Apostolike Sees are gone for there is a succession at Antioch Alexandria Constantinople Ephesus euen at this day Secondly it is false that the See of Rome hath continued in that religion it now professeth which indeed is no religion but superstition and heresie these 1600. yeres for first till Gregories time which was 600. yeeres after Christ none of the popes would be called vniuersall Bishops and it was more then 300. yeeres from Gregorie the 1. to Siluester the 2. when sathan is thought fully to be let loose for he by the diuel was aduanced to the papacie All these yeeres therefore you must strike off in your account Thirdly that the See of Rome which is the seate of Antichrist hath continued many yeeres we graunt for it is the iust iudgement of God vpon the world because they loued not the trueth that they should be deluded a long time and deceiued by Antichrist and beleeue lies so did Saint Paul prophesie 2. Thessalonians 2.10 11. And wee grant also that that Antichristian See shall in some sorte remayne till the comming of Christ whom hee shall destroie with the brightnes of his appearing as Saint Paul sayth You haue gayned therefore nothing by this but that Rome is the seate of Antichrist Fulk annotat in 2. Thessalonians 2. sect 7. The Prot●●tants IT is euident and plaine and neede not much proofe that the Romane Church as also any particular visible Church maie not onely erre in faith but fall cleane away into heresie and Idolatrie as we see it come to passe in the Church of Rome 1. The Church of Rome hath no better assurance of their continuance then the Church of the Iewes had before Christ no nor yet so great for they were a peculiar and chosen nation But Iudah fell and transgressed and committed Idolatrie in the raigne of Ahaz and therefore the Prophet Esay complayneth and sayth From the sole of the foote to the head there is nothing sound cap. 1. ver 6. Neither are they better then the Church of Ephesus was in Saint Iohns time who was as able I think to keepe that Church from error as the Pope is to keepe Rome yet the Lord threatneth to remoue his candlestick frō amongst them vnles they did amend Reue. 2.5 Ergo the Church of Rome may erre 2. The Pope may erre as we haue before shewed Ergo the Church of Rome for the Apostolike See as they say is the cause that no error can approch or come neere them Therefore me thinketh the Iesuite committeth a foule absurditie in saying the Church of Rome cannot so much as erre personally and yet they grant that the Pope may erre personally So by this reason the body shuld haue a greater priuiledge then the head the Church of Rome should bee freer from error then the Pope who should preserue it from error this sure is a great absurditie in Popish diuinitie Bellarmin cap. 4. 3. It is confessed by our aduersaries themselues that the Church of Rome may erre as the Councel at Rome vnder Adriane the second erred sayth the Iesuite in determining Honorius to bee an heretick one of his predecessors cap. 11. The Councel of the Italian Bishops at Brixia erred in condemning Gregory the seuenth who was if you will beleeue Harding a vertuous and an holy man Nay Paulus Iouius a popish Bishop confesseth that Adrianus 6. was made Pope mira pudenda Senatorum factiosorum suffragatione through the strange and shamefull suffrages of factious Cardinals because they preferred a stranger before their owne order But our aduersaries haue a trick to shift off all this that hath been saide They erred in a matter of fact not in any poynt of fayth Yet they cannot so closely conuey the matter away for Panormitane euen in such questions also preferreth the iudgement of the Cardinals before the whole world speaking in the defence of Eugenius who was challenged in the Councel of Basile for the dissolution of the Councel which he did saith Panormitane with the aduice of the Cardinals whose iudgement he so much esteemeth in this matter which concerned not faith namely for the dissoluing of the Councel THE SEVENTH QVESTION OF THE spirituall iurisdiction and power of the Bishop of Rome THis question hath two partes the first whether the Bishop of Rome haue a coactiue and constrayning power to make lawes to binde the conscience and to punish the transgressors Secondly whether other Pastors and Bishops haue their iurisdiction immediatly from God or from the Pope Other questions also there are which belong to this matter as whether the Pope be the chiefe iudge in controuersies of fayth which we haue already handled entreating of

will say perchance that this Pope was chosen in a schisme for they holde the Councel of Basile to be schismaticall yet they can not neither doe deny but that Pope Martin the 5. who was chosen at Constance was rightfully Pope 3 In Augustines time the rest of the Bishops of Italie neere vnto Rome should seeme to haue had some interest in the election of the Bishop Romanae ecclesiae Episcopum non ordinat Episcopus aliquis metropolitanus sed de proximo Ostiensis Episcopus The B. of Rome is not ordained by any Metropolitane but by the Bishop of Ostia that is neere at hand Breuicul collation lib. 2. cap. 5. THE THIRD QVESTION CONCERNING THE degrees and orders of ecclesiasticall ministers THis question hath 3. parts first of the 7. degrees of popish priesthood Secondly of the difference and distinction of Bishops other Ministers Thirdly of the institution of Cardinals a new degree of the popish Clergie THE FIRST PART OF THE SEVEN degrees or orders Ecclesiasticall The Papists THough they haue diuers degrees of dignitie in the Church as Popes Cardinals Patriarkes Primates and such like yet they make but seuen error 69 Ecclesiasticall orders which are conferred solemnlie by certayne rites and ceremonies by their Bishops And they are these Ostiarij doore-keepers Exorcistae Exorcists Lectores Readers Acolythi Attenders Subdiaconi Subdeacons Diaconi Deacons and the highest degree Sacerdotes Priests vnto the which all the other are but rises and steppes All these they maintaine to be Ecclesiasticall orders and to be retayned in the Church Bellarm. cap. 11. Rhemist 1. Tim. 3. sect 7. They haue no proofe nor warrant out of scripture for these friuolous orders but onely a shew of antiquitie as they alleadge certaine Canons out of the 4. Councel of Carthage where such offices are reckoned vp Rhemist ibid. Answere First to let passe this that the Councel may be suspected for the credite thereof seeming wholly to be patched out of the Popes decrees Secondly we denie not but they had such offices as Readers to reade the text of the scriptures exorcists to cast out diuels which was an extraordinary gift for that time Acoluthists young men appoynted to attend vpon the Bishop for their better instruction Doore-keepers that kept the entrie of the Church that no heathen person or excommunicate should enter But these were both diuers offices then are now appoynted for them in the popish Church for they make them now all or the most ministers and seruitors for the idolatrous seruice of the Masse which in those dayes was not heard of neither though there were such offices and seruices in the Church were they made orders and degrees of the ministerie 3 They had other offices beside which now are not in vse no not amongst the papists for they had also singers labourers confessors diggers or Sextons so that if you will make all those offices vsed in time past in the Church so many orders of the ministery you must make ten or eleuen more then you doe acknowledge or vse in your Church Fulk annot 1. Tim. 3. sect 7. The Protestantes THe question is not betweene vs and our aduersaries in this place concerning the titles and dignities annexed to the ministerie as of Bishops Archdeacons Deanes Prouosts but of the seuerall orders of the Ministery For Bishops and other ministers doe not differ in order but in office of gouernment They holde that there are seuen seuerall such orders which haue their seuerall rites of consecration and peculiar offices in the Church allotted them But we content ourselues with those orders onely and degrees as necessary which the holy scripture hath commended Fulk ibid. 1 As for the names and offices of Subdeacons Readers Exorcists Acolythi doore-keepers we haue no such warrant out of the scripture to make them orders of the Church and therefore we condemne them All necessary orders for the edifying building of the Church the scripture hath prescribed vs Eph. 4.11 there are al offices set down needful for the doctrine instruction edifying of the Church Fulk Ephes. 4. sect 4. Wherefore away with these popish orders inuented by men But as for vnable offices and seruices which shall be thought meete for the affayres and busines of the Church they may bee retayned and kept but not as new orders of the ministerie 2 These offices are first Idolatrous as they are nowe vsed among the papists for the Deacons Subdeacons Acolythi were to attend vpon the Priest at Masse Secondly some of their offices were ridiculous as to sweepe the Church to driue out dogs and to holde a fly-flap of Peacoks feathers to keep the flies from falling into the cōmunion cup. Thirdly they were distinguished by ridiculous ornaments attire which were proper to euery one of them as it shall appeare now in their description From the Priest when he was disgraded they tooke the Chalice patine and host that he should haue no power any more to offer sacrifice they scraped his nayles with a peece of glasse and so tooke away his annoynting and lastly they tooke away his priestly ornamēts the Che●ile which signified charitie the Stole that represented the signe of our Lord. Frō the Deacons in their disgradation they tooke first the booke of the Gospels and so all power to read the Gospels Then they tooke away his Dalmatike a signe of his Leuiticall office and the white Stole behinde his backe that signified innocencie From the Subdeacon they tooke the book of the Epistles that he should haue no more power to reade them also the emptie Chalice and Subdeacons vesture his office was to serue and minister to the Deacons at the Altar The Acolythi did light the candles in the Church and brought wine and water to the altar in pitchers and bottels and in his degradation there was taken from him an emptie flaggon or bottle and a candlestick with a waxe candle put out The order of exorcisme was taken away by depriuing him from power to reade in the booke of exorcismes From the Reader they tooke the booke of Church lectures or lessons Last of all from the doore-keeper was taken the keyes of the Church And so was hee depriued of all power to open or shut the Church doores and to ring the bels Ex Fox pag. 2134. Thus we see how much these offices are degenerate from the ancient vse First they are all but Ministers and attendants for the abominable sacrifice of the masse which in those dayes was not knowen for the Acoluthus or waiter waiteth vpon the Subdeacon the Subdeacon vpon the Deacon and all of them vpon the Priest at Masse Secondly whereas then the Exorcists had a peculiar grace of God to cast out diuels their Exorcists do but reade certaine exorcismes in bookes their Readers onely read the text of scripture now they reade the legends of popish saints Then in time of persecution when Christians assembled in the night the wayters had the charge to light the candles

is earned and deserued it is no almes The Protestants FIrst we say that no idle persons ought to be maintained in a Christian commonwealth but they that haue not any other necessary calling should labour with their hands and therefore Monkes that are fit for no other seruice in the Church ought to labour and worke 1 Saint Paul giueth a general rule He that will not worke let him not eate 2. Thessal 3.10 speaking of those that haue no necessarie calling in the Church Ergo Monkes must worke or els by S. Paules rule not eate The Rhemists answere that this is but a naturall admonition or counsel Nay it is a precept and commandement that all in their seuerall places and callings should labour none liue idlely for S. Paul saith not this I counselled you but this I warned you of or denounced vnto you and he calleth those that followed not this rule inordinate walkers 2 Againe if you will needes haue Monks let them be as they were in times past for then they were lay men and laboured with their hands till anno 606. when Boniface made a decree that Monkes might vse the office of preaching and Christening but before that Monks were forbidden by the generall Councel of Chalcedon not to entermeddle with matters Ecclesiasticall Fox pag. 154. But perhaps they will say as they doe that some of them work as their Nunnes And I pray you why not their Monkes too I thinke their great bellies hinder them Neither are their Monkes altogether idle for some of them in painting caruing grauing and garnishing their Idols are very cunning But according to the saying they might better be idle then ill occupied and as good neuer a whit as neuer the better 3. Neither is it to be permitted that Friers should get their liuing by begging for what are they els but valiant beggers First there ought to be no beggers in the common-wealth as Deuteron 15. Though the Lord say that they should neuer be without poore or beggers which should want their helpe vers 11. Yet vers 5. this charge is giuen that by them that is their default there should not be a begger in Israel they should so prouide for the poore that they neede not go a begging There are also positiue lawes to restraine the number of beggers and therefore there is no reason that by a number of idle vagrant persons belli-god Friers that begging order should be enlarged Secondly but seeing it can not bee chosen but there must needes be some beggers they ought not to bee young sturdie lubbers that are able to worke as most of the Friers were but such as are described Luk. 14.21 where the King saith to his seruants Goe out quickly and bring hither the poore the maimed the halt the blinde Ergo such lusty fellowes ought to liue by the sweate of their browes not to eate vp the bread of the poore Lastly in the sermons Ad fratres in eremo which are ascribed to Augustine thus we reade Eia fratres mei semper boni aliquid facite quem tadet orare vel psallere non desistat quem taedet orare vel psallere manibus laborare non desistat My brethren alwaies bee ye doing of some good if you bee wearie of praying sing if of singing then labour with your hands And in the same place old men onely of 80. yeere old are exempted from working And in another place Augustine sheweth that the Monkes in his time did so plye their worke Vsque adeo vt etiam naues oneratas in ea loca mittant qua inopes incolunt that they sent shippes laden with necessaries vnto those places where the poore inhabited De morib eccles cap. 32. Ergo in Augustines time Monkes liued not by begging but with labour of their hands Thus by Gods goodnes we haue finished this question and this whole Controuersie One other question remaineth whether the Monasticall life be meritorious or not which we haue referred to another place when we shall come to the question of Virginitie in generall and the priuiledges thereof THE SEVENTH GENERALL CONTROVERSIE CONCERNING THE CIVIL MAGISTRATE MAny things which Bellarmine in this controuersie laboureth to proue are agreed vpon betweene vs and our aduersaries and therefore we will spend no time in them 1 We teach as well as they that there ought to bee Magistrates Princes and gouernours amongst Christians contrarie to that which the Anabaptists hold that there ought to bee equalitie among Christians The holy Ghost Iudg. 17.6 19.1 maketh this the cause of al disorder At that time in Israel there was no King amongst them but euery man did that which seemed good in his owne eyes 2 We doe hold that euen wicked Kings and Tyrants haue power ouer the goods and liues of men neither that it is lawfull to disobey them but in matters onely belonging to our conscience where it is better to obey God then men Ieremy 27.6 I haue giuen saith the Lord all these lands to Nabuchadnezzar 3 Concerning the power of Princes we grant that they may make lawes and ordinances to gouerne the people by Prou. 8.15 that they may punish the offenders of their lawes Rom. 13. They doe not beare the sword for nought That it is lawful for Christian Princes vpon iust occasion to wage battaile Luk. 3.14 Iohn Baptist doth not condemne the calling of Souldiers but teacheth them to vse it aright These things then being agreed vpon on both sides the seuerall questions wherein we differ from them and they from the truth are these 1 Concerning the authoritie of the Prince in Ecclesiasticall matters three parts of the question First whether he haue power ouer persons Ecclesiasticall Secondly whether ouer their goods Thirdly whether in Ecclesiasticall causes 2 Whether the ciuill Magistrate may prosecute heretikes to death and whether he ought to be the Iudge of heretikes with other like questions 3 Whether the positiue and ciuill lawes of Princes doe binde their subiects and oblige them simply in conscience This matter we haue discussed before Controuer 4. quaest 7. part 1. 4 Whether the Pope ought or may excommunicate the Prince or Emperour or otherwise hath any temporall iurisdiction aboue him this question also is handled before Controu 4. quaest 8. part 1. THE FIRST QVESTION CONCERNING THE AVthoritie of the Prince in Ecclesiasticall matters THis question hath three parts First whether he haue power ouer the persons Ecclesiasticall Secondly whether ouer their goods Thirdly whether the Prince be chiefe in causes Ecclesiasticall THE FIRST PART CONCERNING THE AVTHOritie of the ciuill Magistrate ouer Ecclesiasticall persons The Papists THe Clergie is not bound to keepe and obserue the ciuill and positiue lawes error 98 of Princes if they be contrarie to the Canons of the Church neither ought they for any cause to bee cited before the ciuill Magistrate or to be iudged by him Bellarm. de Clericis cap. 28. It is absurd saith the Iesuite that the sheepe should iudge the