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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65422	Popery anatomized, or, A learned, pious, and elaborat treatise wherein many of the greatest and weightiest points of controversie, between us and papists, are handled, and the truth of our doctrine clearly proved : and the falshood of their religion and doctrine anatomized, and laid open, and most evidently convicted and confuted by Scripture, fathers, and also by some of their own popes, doctors, cardinals, and of their own writers : in answer to M. Gilbert Brown, priest / by that learned, singularly pious, and eminently faithful servant of Jesus Christ M. John Welsch ...; Reply against Mr. Gilbert Browne, priest	Welch, John, 1568?-1622.; Craford, Matthew. Brief discovery of the bloody, rebellious and treasonable principles and practises of papists.	1672 (1672)	Wing W1312; ESTC R38526	397,536	586

him as by another But to what purpose do ye quote the 9. of Matthew That the Son of man hath power to forgive sins For will you say that the Ministers of the Church have that absolut authority that he had The which if ye do then are ye blasphemous As for the word Priest wherewith ye style the Ministers of the Church I know that you and your Church takes more pleasure in this style then in all the styles which the holy Ghost hath given to the Ministers of the Church in the New Testament For among the manifold styles which are given to his Ministers yet hath he never given this style of a sacrificing Priest as proper to them throughout the whole New Testament But as your office of Priesthood is not written in Christ his latter Testament so neither is your style of sacrificing Priests contained in the same But new offices must have new styles SECTION XIV Of Extreme Vnction and whither it be a Sacrament Master Gilbert Brown SIxthly our doctrine is to make the Priests of the Church to anoint the sick with oyl in the Name of our Lord and to pray over him because it is the doctrine of the Apostles as we have in S. James in these words Is any sick among you let him bring in the Priests of the Church and let them pray over him anointing him with oyl in the Name of our Lord and the prayer of faith shal save the sick and our Lord shal lift him up and if he be in sins they shal be remitted him * James 4.15 August tom 4. super Levit. quaest 84. And because we find here an external form which is the anointing with oyl of an internal grace which is remission of sins therefore we say it is a Sacrament Now take from these places the vain subterfuges of our new men that will have him a Mediciner for the body in this and not for the soul the matter will be plain of it self M. John Welsch his Reply As to your doctrine of anointing of the sick with oyl and that not by every man but by a Priest not in all sicknesses but in the extremity of death not with every oyl but with oyl consecrated by the Bishop which Bellarmin makes essential to this Sacrament cap. 7. de extr unctione and that not all the parts and members of the body but the five organs of the senses and the reins and feet and that by this form of words Let God forgive thee whatsoever thou hast sinned by the sight hearing smelling c. by this holy unction and his most godly mercy The which you will have to have two effects The one the health of the body if it be expedient for the soul the other remission of the relicks of sins that remains and this ye make to be one of your Sacraments And for this purpose ye only bring one testimony of Scripture So that all the show of warrant you can pick out of the Scripture is this only place of James For I suppose with Bellarmin and sundry others you have seen that that place of Mark 6.13 which is also alledged by the Council of Trent for the confirmation of this doctrine would carry no show to make any thing for you and therefore it may be you have omitted it But this place serves nothing for your purpose For first I say this was a ceremonie annexed to the miraculous gift of healing as is plain both by the text using the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Lord will lift him up which is properly spoken of the health of the bodie and also by that place of Mark 6.13 where it is written that the Apostles anointed many sick with oyl and they healed them The which gift was not only given to the Apostles but also to the very Churches as is plain of the 1. Corinth 12. Unto another is given the gift of healing c. Now seeing this extraordinary gift is ceased in the Church of God wherefore will you superstitiously use the ceremonie So either avow M. Gilbert that your Priests have this miraculous gift of healing which I suppose ye will not or else leave off the ceremonie Secondly by this argument ye may as wel make all the rest of the ceremonies which our Savior and his Apostles Peter and Paul and the believers in the primitive Church used toward the sick blind lame and dead Sacraments As the laying on of hands Mark 16.18 which had both a command and a promise joyned with it anointing of the eyes of the blind with clay John 9.6 washing in the pool of Siloam c. John 5. Mat. 9.29 Acts 3.6 20.10 For why should not their examples be as well followed as the example of the Elders of the primitive Church And seeing you use not these ceremonies because ye want the miraculous gift which was joyned with them why do ye use this ceremonie superstitiously seeing ye want this gift also Thirdly I say this place can make nothing for your doctrine for this place saith Call the Elders of the Church and let them c. but you call for a sacrificing Priest This text saith in the plural number Call for the Elders your doctrine saith one Priest is sufficient This place speaks of oyl not mentioning a syllable of consecration blessing of it by the Bishop and that nine-fold salutation that ye give unto it Hail O holy oyl with the bowing of the knee and other ceremonies There is not a syllable in this nor in any other Scripture that speaks of these things and yet your doctrine will have all these ceremonies This place saith And the prayer of faith shal save the sick and you attribut it to the ointment This place puts no difference of sickness but your doctrine is that none be anointed but he who is lying in the bed and at the point of death This place only specifieth the anointing of the sick some of you reckons as the Council of Florentine seven parts some the five senses as necessary And therefore this moved Thomas of Aquin lib. 4. sent 4. dist 23. quaest to say That the form of this Sacrament is not extant in the Scripture Now if it be not extant in the Scripture what to do have we with it seeing the Scripture is able to make a man wise unto salvation and to make the man of God perfect in every good work Fourthly Beda Ecumenius and Theophylactus in their Commentaries upon these places and Thomas Waldensis lib. 2. de sacr Alphonsus de Castro de haeresibus two archpapists affirms that in the 6. of Mark 5. of James the self-same unction and anointing is meaned But Bellarmin de extr unct Jansenius in Marc. 6. two other Papists affirms and proves by firm reasons that that anointing in Mark is no Sacrament therefore neither is this anointing in James a Sacrament seeing as said is in both the places the self-same unction is meaned Fifthly I say all the

Tabernacles was not so kept as it was then since the dayes of Josua which was more then a thousand years Nehem. 8.18 And all the time of the captivitie where was there any publick face of the Church of God with his publick worship uncorrupted in all things as the Lord commanded it As concerning the Kingdom of Israel from the time of their renting asunder by Jeroboam from the Kingdom of Juda they never had the worship of God in integritie but first worshipped God in the places where they should not have worshipped him and after another manner and by other Priests then they were commanded Next they fell to the worshipping of Idols till they were transported out of their land and scattered upon the face of the earth What shal I pursue the sayings of the Prophets how the only visible Church in the world is called an harlot Isai 1. the Temple a den of thieves Jer. 7. the Prophets all blind guides and dumb dogs that cannot bark Isai 57.10.11 Hosea 2. Now when God of his infinit mercy sent his only begotten Son in the world the light the life the salvation of the world what did the Church and the Clergie the Scribes and the Pharisies that sate in the chair of Moses Mat. 23. Surely Christ had none so great enemies as they were who were the Doctors the lights the successors of Aaron to whom the Law was concredited When Christ testified of himself that he was the light of the world they said his testimony was not true John 8.13 When others believed in him they said they were deceived John 7.47 They ordain that if any man should confess Christ he should be excōmunicat John 9.22 So that many that did believe in him durst not for them confess him John 12.42 They watched him of purpose that they might have matter of accusation against him Luke 6.7 And when he cast out Devils the Scribes and the Pharisies said that he did cast out Devils by Beelzebub the Prince of Devils Mark 3.22 Mat. 12.24 They said they found him a man perverting the nation and forbidding to pay tribut to Cesar Luke 32.2 They condemn him in a solemn Council as worthy of death Mark 14.64 Yea as Christ testifies of them they neither entred in the Kingdom of heaven themselves nor suffered others to enter in Mat. 23.13 And yet they are these that if ye look to their antiquitie they have their beginning from Abraham if to their succession they succeeded to Aaron if to their callings they were Scribes and Pharisies and sate in the chair of Moses Mat. 23 if to the place it was to the house of God if to the people whom they taught they were the only people of God if to their prerogatives to them appertained the adoption and the glorie and the covenant and the giving of the law and the service of God and the promises of whom are the Fathers and of whom is Christ according to the flesh who is God over all blessed forever Amen Rom. 9.4.5 And if ye will look to their Council they were solemnlie called together where they condemned the Lord of life and crucified the Prince of glorie What can you say to these That they erred in the person of Christ but not in the exponing of the Law as some of you saith But first Moses did write of Christ John 5.46 and Christ is the end of the Law Rom. 10.4 So that if they had not erred in exponing of the Law they had not erred in the person of Christ because the Law testified of Christ he was the end of it Next the Scripture testifies that they erred in exponing of the Law that they both brake the Law and teached others so to do Mat. 5. And therefore Christ saith Except your righteousness exceed the righteousness of the Scribes and Pharisies ye cannot enter in the Kingdom of heaven Mat. 5.20 For whereas the Law of God counts hatred murther and lust adultery and rash swearing unlawful swearing and our enemies our neighbors whom we ought to love and to do good unto They by the contrary taught that our friends was only our neighbors whom we should love and therefore they said that we should hate our enemies vers 43. That hatred was not the breaking of the sixth command and lust no breaking of the seventh command and rash swearing no breaking of the third command And therefore the Lord Jesus in that fifth chapter of Matthew doth vindicat the true meaning of the commandments from their false expositions And he testifies of them that they did abrogat the Law of God through their traditions and so in vain they worshipped God teaching for Gods Law which he calls doctrine mens precepts Mat. 15.6 which he proves there by an example of abrogating and annulling of that duty which we ow to father and mother commanded us in the fifth commandment by their tradition And therefore he gives charge to his disciples to beware of the leaven that is the doctrine of the Pharisies Mat. 15.6 Seeing then they who had their ordinary succession from Aaron erred how can the Doctors of your Church yea your Popes be priviledged from erring But it may be ye grant all this for how can ye deny it that the Church before the Law under the Law in the time of Moses in the time of the Judges in the time of the Kings in the time of the captivitie and in the time of Christ erred but yet the Christian Church hath greater priviledges and promises that it cannot err Let us examine this also whither the Christian Church be priviledged from erring or not And certainlie if any Christian Church at any time had this prerogative appearantlie the primitive Church which was in the dayes of Christ and of his Apostles should have had it But they had it not Therefore what Church since under the heaven can challenge it For in the time of Christs suffering the Apostles and Disciples who only then were the Christian Church yea after that they had been Apostles and after that they had been sent to preach the Gospel and work miracles yet in that time did they not err in the article of Christs resurrection Mat. 10 And erred they not concerning the estat of Christs kingdom after the resurrection Acts 1.6 and 11. And concerning the teaching of the Gentils after they had received the holy Ghost Acts 10. Gal. 2. And Peter himself as hath been shown And sundrie Papists as Alex. Hallensis in 3. parte quaest ult art 2. Johan de Turrecrem in lib. 1. de Eccl. cap. 30. 1. Cor. 3. in lib. 3. cap. 61. saith that true faith remained only in the heart of Marie in the time of Christs suffering Was not here then an universal erring Now to go forward did not the Church of the Corinthians err in building hay and stubble on the foundation and in the use of the Lords Supper and some of them also concerning the resurrection of the dead 1. Cor.

without further tryal because he hath so decreed it What is this but not only to make him equal to the Lord For God only hath that priviledge to be believed because he so speaks mans testimony so far only is to be credited as it may be warranted by the Scripture but also to preferr his authoritie to the voice of God in his Scripture seeing he is Judge of the same and not that onlie but to hang my salvation upon his voice and testimonie And seeing ye will have them Judges what is the cause that their Canons Laws and determinations are not as authentick as the Scripture and insert in the Canon of the Scripture But let us see your reasons First you say That the holy Ghost was given to the Church by the Father and the Son that he might teach it all truth I grant this that the holy Ghost is given to every one of the elect as wel Pastor as people to lead them in all truth in so far as may bring them to salvation And yet ye will not make every one of them Judges next every one of the elect may err notwithstanding of this promise suppose not totally and finally and therefore cannot be Judges of Religion Secondly you alledge the example of the Council of the Apostles and Elders It is true in that controversie that arose among the Christians concerning the observing of the ceremonies of the law of Moses that the Apostles and Elders with the whole Church after reasoning defined the same and writes the same to be observed by the Disciples everie where but first they were Apostles and was infallibly governed by Gods Spirit that they could not err in teaching and writing but your Pastors are not Apostles and may err Next they assemble with the Elders and the whole Church and all with one accord defines Acts 15.12.22.23 You in your Council excludes all except your Bishops to be ordinary Judges to give out judgement and your Popes neither Elder nor brethren having power of voting with you Bellarm. lib. 1. de Concil cap. 1. Thirdly they define according to the Scripture saying As it is written c. Act. 15.15 This controversie to make us to understand if we will not be more then blind that this rule should be followed in all Councils to determine in controversies according to the Scripture Upon the which I reason if the Apostles who had that high measure of Gods Spirit which never man had since so that in writing and teaching they could not err if they I say did determine the controversies of Religion according to the Scripture how much more then are all Pastors since who may err both severally and jointly together in a Council bound to follow the same rule And whereas ye call their Elders Priests you stile them not as the holy Ghost hath stiled them there so there they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Elders and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sacrificing Priests as ye suppone Your third reason is the practise and custom of the Church in deciding the controversies of Religion in Councils we grant that this is a very commodious mean to search and find out the truth by the Scripture For first the more they are that seek the truth it is the more easily found Next the consent of many in determining a truth will be of greater authority to repress hereticks then if it were agreed upon only by a few But yet they should determine nothing but that which is warranted by the Scripture and their determinations only in so far forth to be received as is agreeable to the same And this we grant hath been done in the Council of the primitive Church And therefore the Emperor Constantine speaking to the Fathers of the Council of Nice saith Sunt libri Prophetici Apostolici qui apertè quid credendum sit docent c. That is there are the Books of the Prophets and Apostles who teacheth plainly what we should believe All contention therefore laid aside let us take the soveraign decision of these things which are called in controversie out of the Scriptures which are inspired by God And this we grant and this we require But that Councils ought to determin any thing of their own authority in matters of Religion which binds the conscience without the warrant of the Word that we deny Master Gilbert Brown It is a wonder that M. John will refer any thing to the written Word seeing that he and his have no warrant that the same is the Word of God but by the authority of the Roman or Papist Church For understand there was no Church worthie of credit immediatly before Luther but that Church Master John Welsch his Reply You wonder that I refer any thing to the Scripture But what a wōder is this that ye are so far blinded of God that you think that a wonder in me which Abraham hath done which the Prophets have done which our Savior and his Apostles have done and which the Fathers have done for all these have referred the infallible testimony and decision of the will of God concerning his worship unto the Scriptures Luke 16 29. John 5 39. Acts 26.22 Rom. 12. and 16.26 2. Tim. 3.16 2. Pet. 1.10 Rev. 1 3. cap. ult yea which your self also hath done for ye make it a witness But what hath moved you to think this a wonder in me which so many and your self also have done before me Because say ye that he and his that is our Church have no warrant that it is the Word of God but by the authoritie of the Roman or Papist Church I grant indeed that you and your Church are plunged in this blindness and miserie that all the warrant that you have not only of the Scriptures themselves that they are inspired of God but also of all your doctrine and Religion is the testimony of your Roman Church that is of your Pope and Clergy for so ye interpret the Church So Bellarmin grants de Sacr. lib. 2. cap. 25. That all the certainty of all doctrine depends upon the authority of the present Church meaning the Pope and his Clergy And Stapleton saith lib. 1 contra Whitak de author script cap. 10. That it is no absurd thing not to believe God but for the testimony of the Church Pigius saith That it is not needful to believe all that Matthew and John writ in their Gospels to be true because that they might fail in memory and lie as all men may do Ecclesiast hierar lib. 1. cap. 2. And Hermannus saith That the Scripture would be of no more authority then the fables of Esop were not the testimony of the Church And so blind and miserable must you be that hangs the certaintie of all Religion and of man his salvation upon so smal a threed as the testimony of your Popes and Clergy What peace in conscience can any man have that professes your Religion which teaches that the

bound to lay down our life one for another much more to ware out for him such things as may serve for the comfort of this life in such an extremity And the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. John 3.16 is not to supererogat as ye take it but to ware out further expenses So your blindness is gross in this And as for that of David in praising God night and day so often he was so far from thinking of himself that he had done more then the Law required of him that he never thought of himself that he had fully obeyed the Law And therefore how often prays he in that Psalm that the Lord would open his eyes to understand the Law and give him grace to perform the same Psal 119.12.17.18.27 And in other Psalms he saith My sins are mo then the hairs of my head Psal 40.12 And if thou mark iniquity who can stand Psal 130.3 And therefore this was no work of supererogation And if you knew M. Gilbert but the Lord hath blinded you either the perfection of the Law of God or our inability to perform it or the unsearchable love and kindness of God which hath obliged us to mo duties then ever we are able to do For when we have done all which is commanded us yet we are but unprofitable servants you would be so far from defending these your works of supererogation that ye would abhor and detest this doctrine SECTION XIX Concerning Christs descending into Hell Master Gilbert Brown THirteenthly our doctrine is that Christ our Savior according to the soul descended to the Hells as we have in our Belief And this was the doctrine of the Apostles for S. Peter saith That God hath raised him up loosing the sorrows of Hell according as it was impossible that he should be held of it Acts 2.24 And this he proves by the Psalms of David Behold thou wilt not leave my soul in hell saith David nor give thy holy One to see corruption Psal 16.10 This same is the doctrine of S Paul also And that he ascended what is it but because he descended also first into the inferior parts of the earth He that descended the same is he also which is ascended above all the heavens that he might fill all things Eph. 4.9.10 Ye see in these and all the rest of our doctrine wherein they differ from us that the touch-stone beares witness to us and proves ours only to be the doctrine of Christ and his Apostles and not their denying thereof Master John Welsch his Reply Bellarmin grants that we all agree that Christ after a certain manner descended into hell but the whole controversie is of the sense and meaning of it We say that he suffered the pains of hell in his soul upon the cross and lay under the bondage of death and was held captive in the grave which in the Hebrew is called SCHEOL which signifieth sometime hell in the Scripture and sometime the grave for the space of three days and in this sense we grant he descended into hell and in this sense it is taken in our Belief But your doctrine is That he descended locally into hell according to his soul first to give to the souls of the Fathers essential blessedness and to deliver them out of that prison and bring them to heaven Bellarm. lib. 4. de Christo cap. 16. And this we say is neither the meaning of that article of your Belief neither yet hath it so much as a syllable in the whole Scripture to warrant it And as for the article it self Bellarmin confesses that this article was not in the Creed with all Churches as he proves there by the testimonies of Ireneus Origen Tertullian and Augustin who all exponed the Creed And Augustin exponed it five times and yet never mentions this article And Ruffinus an ancient writer testifies That this article was neither in the Creed of the Roman Church nor of the East Churches And also it is not in the Nicene Creed which is more then 300. years after Christ And Perkins a learned man in his exposition of the Creed affirms that threescore Creeds of the most ancient Councils and Fathers wants this clause Whereby it is most clear that this article was not put in at that time when the rest of the articles were gathered together but hath crept in since and that more then 300. years after the days of the Apostles For Augustin lived in the 400. years and the Nicene Creed was more then 300. years after Christ And yet because it hath continued a long time and hath been received by the consent of the Churches of God and doth also carry with it a fit understanding and sense as hath been spoken therefore it is to be retained but not in that sense as ye expone it For first if this local descension of Christ according to his soul into hell were true and that it were an article of our Faith as ye say then the four Evangelists which are the sworn pen-men of the history of his death and resurrection and especially Luke who as he saith himself Luke 1 3. intended to make an exact narration of the same who also did amply set down the same with all the circumstances thereof they would not have omitted it being a special article of our Faith if your doctrine be true seeing the end of their writing as John saith was that we might believe and by believing have eternal life John 10.31 But they never mention it as your selves cannot deny Therefore it cannot be that he locally descended into hell Secondly the Scripture makes it plain that Christs soul was in Paradise at that time with the thief For he saith unto him This night shalt thou be with me in Paradise Luke 23.43 For this cannot be meant of his God-head for it is every where neither of his body for it was in the grave Seeing therefore his soul was at that time in Paradise it could not be in hell except you will say that Paradise and hell are both one which I suppose ye will not say Thirdly if the souls of the Fathers were not in hell then Christ descended not thither For ye say That he descended thither for that effect to deliver them Bellar. lib. 4. de Christo cap. 16. but they were not in hell but in heaven which our Savior calls Abrahams bosome where Lazarus was betwixt the which and hell the Scripture testifies there is a great gulf Luke 16.23 therefore he descended not locally into hell Fourthly some of your own learned Doctors have seen this error of yours and have gone from it as Durandus by name who affirms in 3. distinct 22. quaest 3. That Christs soul descended not to hell in substance but in vertue and proves it by reasons And last of all you are at such variance among your selves concerning this point that some of you affirms That Christs soul suffered pain in hell when it was there as Cajetan in