third of Iohn the last Chapter of Marke We differ not then in the new Testament vnlesse it be concerning the author of the Epistle to the Hebrews which ouer aduersaries stoutly affirme to be S. Pauls which we deny not neither certainly can affirme it seeing in some Greeke copies it is left out and in the Syriacke translation But it mattereth not who was the author seeing we receiue it as canonicall for the title is no part of the booke and so neither of Scripture and we receiue many bookes in the old Testament the authors whereof are not perfectly knowne So then all the question is about the Apocrypha of the old Testamēt they are called Apocrypha because they are hid and obscure not because their authours are vnknowne for as I sayd we knowe not by whom certaine Canonical bookes were written neither are they so called because of some vntruthes conteined in them contrary to Scripture as the most of them haue for it foloweth not that euerie booke which hath no vntruth or lye should straight wayes be taken for Scripture but they are therfore iudged and called Apocrypha because they were not in former time receiued into publike and authentick authoritie in the Church neither to be alledged as grounds of our faith though they may be read for example of life and may haue other profitable vse But the Canonicall Scripture onely hath this priuiledge to geue rules of faith and thereupon it hath the name that we may be bold to beleeue and ground our faith vpon the canonicall holy Scripture which is the onely word of God Wherefore out of this number of Canonicall Scripture we exclude all the books afore named therfore let not the reader be deceiued that although they be ioyned in one volume with the Scripture to think that they are for that of the same authoritie and credit with the rest first we will shew one reason in general and afterward come vnto the particular books in order 1 All canonical scripture in the old Testament was written by Prophets we haue a sure word of the prophetes saith S. Peter 2.1.19 and S. Paule Rom. 16.26 calleth them the Scriptures of the Prophets But none of those bookes aforenamed of Tobias Iudith and the rest were written by the Prophets for they were all written since Malachies time who was the last Prophete as the Church complaineth Psal. 74.9 There is not one Prophete nor any that can tell vs how long Ergo none of these bookes are canonicall 2 All the canonicall bookes of the old Testament were acknowledged of the Iewes and Hebrues for they were then onely the Church of God and where should Scripture be found but in the Church to them sayth S. Paule were committed the oracles of God Rom. 3.2 But the Iewes receiued none of these books for none of them are written in the Hebrue toung neither did they receiue them with the like authoritie as other bookes of Scripture and this some of the Papists can not denie Ergo thy are not Canonicall 3 There is no Scripture of the old Testament but it hath approbation of the new for as the Prophetes beare witnesse to Christ so he againe doth witnesse for the Prophets and therefore it is a true proposition of Caietane though he be controlled and checked of Catharinus an other Papist for it that there is no Scripture which was not either written or approued by the Apostles but in the whole new Testament you shall not find one testimony cited either in the Gospel or the Epistles out of any of the Apocrypha as out of other bookes of Scripture therefore hauing no approbation of the new Testament we conclude they are none of the old 4 It shall appeare in the seuerall discourse of the particular bookes that there is somewhat euen in the bookes themselues to be found that barreth them from being Canonicall OF THE BOOKE OF BARVCH The Papistes THis is their best reason for the authoritie of this booke because Baruch was Ieremies scribe and therfore Baruch can not be refused vnlesse also we doubt of Ieremie Bellarm. lib. 1. de verbo Dei cap. 8. The Protestantes THis booke was neither written by Ieremie nor Baruch first because it is in Greeke if either Ieremie or Baruch had written it it is most like they would haue written in Hebrue Secondly the phrase and manner of speach sheweth that it was neuer written in Hebrue for in the 6. Chapter in the Epistle of Ieremie it is said that the Israelites should be in captiuitie seuen generations that is 70. yeares but it can not be found in any Hebrue booke that generation is taken for the space of 70. yeares OF THE SEVEN APOCRYPHAL Chapters of Esther The Papistes ONe of their chief Arguments besides testimonies and authorities which would make to great a Volume is this which is common also to the rest of the Apocrypha they are read in the Church haue bene of auncient time Ergo they are Canonicall I aunswere that it is no good argument Hierome saith plainly Legit Ecclesia sedeos inter Scripturas Canonicas non recipit Praefat. in lib. Solomon The Church indeede saith he readeth them yet for all that they are not Canonicall And Augustine was wōt to read vnto the people the Epistles of the Donatistes and his aunsweres vnto them Epist. 203. The Protestantes THe most of our reasons against the authoritie of the 7. Chapters added to Esther for of the 10 first Chapters which are found in the Hebrue we make no doubt at all are drawen from the matter of the booke it selfe 1 In the second of the Canonicall Esther ver 16. it is said that the conspiracie of the two Eunuches against the king was in the 7. yeare of Assuerus but in the 11. Chap. ver 2. of the Apocryphall Esther we read that Mardocheus did dreame of this conspiracie in the secōd yeare Bellarmine aunswereth that both are true for the dreame was in the secōd yeare the conspiracie in the seuēth so belike there was fiue yeares betweene But in the 11. Chapter it is said that Mardocheus was much troubled about that dreame and the next night after his dreame the conspiracie was enterprised 2 The true history of Esther saith that Mardocheus had no reward at that time of the king cap. 6.3 but the forged storie saith that at the same time the king gaue him great gifts which can not be meant of that great honor which afterward was bestowed vpon Mardoche for then Haman being hanged the same day could worke him no despite wheras the forged story saith that after the king had rewarded him then Haman began to stomach him because of those two Eunuches 3 Againe the storie which is added was written many yeares after Mardoches Esthers death vnder the raigne of Ptolomaeus Cleopatra as it appeareth cap. 11.1 it is not like therefore to be a true storie Bellarmins ridiculous cōiecture is this that there were two stories
writtē in Hebrue of Esther the one cōpendious short which we now haue the other more large which might be translated by Lisimachus there spoken of cap. 11. whose translation we now onely haue the originall being perished What goodly gesses here be to make Canonicall Scripture what neede two bookes of one thing If the first were written by the spirite of God and so were Canonicall what neede a secōd the spirite of God vseth not to correct his own writings and this can not be that ample and large storie imagined being shorter and not so full as the first 4 Besides the false storie saith that Haman was a Macedonian Cap. 16. v. 10. the true storie saith he was an Agagite or Amalekite cap. 8.3 how can these two agree Nay the forged booke saith that Haman would haue destroyed the king so cōueyed the kimgdome of the Persians to the Macedonians which could in no wise be for the kingdome of the Macedonians was not yet spoken of and so it continued in small or no reputation till Phillippus the father of Alexander who was many yeares after Vide plura Whitach quaest 1. cap. 8. De Scripturis 5 In the latter Chapters that is repeated which was set downe in the former part which argueth that the story was not writtē by one mā and it is not like he would write one part in Hebrue another in Greeke If any say as the Iesuite saith that this part was in Hebrue and being translated into Greeke was lost why was one part rather lost then the other and was it not as like to be preserued in Hebrue as in Greeke These are verie bare and suspicious coniectures OF CERTAINE CHAPTERS annexed to Daniell THere are three parcels ioyned to Daniell the song of the 3. childrē the storie of Susanna of Bel and the Dragon in the vulgare Latin which are not any part of Canonicall Scripture 1 They are neither extant in Hebrue at this day nor are like to haue bene translated out of Hebrue into Greeke but compiled first in Greeke and therfore not written by Daniell for v. 54.58 of the storie of Susanna where one of the Elders saith he saw her vnder a Lentiske tree the other vnder a prime tree he vseth a certaine paronomasie or allusion vnto the Greeke wordes which cā not stand in the Hebrue as of the tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith the Angell of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall cut you in two and so of the tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall deuide thee in two As if a mā should thus allude in English thou wast vnder the prune tree the Lord shall prime thee This allusion is not in the Hebrue as the learned haue verie well obserued but onely in the Greeke 2 The time is vncertaine whē this storie should be done It was in the captiuitie for Susanna dwelt in Babilon but Daniell could not then be so young a child as the storie maketh for he was carried away in the first captiuitie with Iehoiakim as it is Dan. 1. And Ezechiell that liued about that time doth speake of the great prudence sage wisedome of Daniel Ezech. 28.3 and ioyneth him with Noah Iob. cap. 14. All this proueth that Daniell could not bee so very a babe in the beginning of the captiuitie as the storie maketh him 3 In the story of Daniell it is said that he was 6. dayes in the Lyōs den but the true storie saith he was there but one night cap. 6. The Iesuite aunswereth he was twise in the Lyons den or rather he thinketh there were two Daniels the one of the tribe of Iuda which was that great Prophet the other of Leui which was the principall in those two stories of Susanna and of Bel and the Dragon But this is a poore shift to inuent another Daniell whom the Scripture neuer knew and if it were so why are all their actes ioyned together as if one Daniell had done and write them all OF THE BOOKE OF TOBIE 1 THis booke is not found in the Hebrue in the which toung all the oracles of God were kept Ergo it is worthelie doubted of 2 Our aduersaries them selues confesse that in Hieromes time it was not receiued for Canonicall The Iesuite aunswereth that it might be doubted of before it was determined in a Generall Councell to whom saith he it appertaineth to define of Canonicall Scripture As though this were not a greater doubt whether a Coūcell hath any such authoritie to determine which books ought to be receiued for Canonicall for Canus a Papist maketh question of it Lib. 2. cap. 8. And the Iesuite him selfe saith that the Church can not Facere Canonicum de non Canonico make a booke not canonicall to be canonicall but onely to declare those to be Canonicall which are so in deed Wherefore the Papistes take to much vpō them to make this boke within the Canon being of it selfe not Canonicall and so adiudged by antiquitie 3 He that readeth the booke it selfe shall finde that both the stile and the matter is not such as beseemeth Canonicall Scripture read Tremell in cap. 3. ver 8. cap. 13. ver 15. OF THE BOOKE OF IVDITH AN escpeciall Argument against this booke is that the historie can not be assigned to any time 1 It is pretie sport to see how the Papistes doe moyle them selues about this point and can not agree amongest them selues Some hold that this storie fell out after the captiuitie in Cambises time as Lyranus and Driedo some in Darius Histaspis raigne as Gerardus Mercator some would haue it before the captiuitie in Sedechias time as Genebrard some in Iosias time as Iohan. Benedictus but the Iesuite confuteth them all and bringeth the storie to Manasses raigne but he hath also mist the cushin 2 It appeareth that this story could not be after the captiuitie for we read not of any Nabuchadneser afterwards for the kingdome was translated frō the Assirians to the Persians and Meedes Againe it could not be before either in Iosias time Sedechias or Manasses first because in the 5. Chap. v. 18. it is said that the temple had bene destroyed and cast downe which could not be in any of those kings raignes It is but a shift of Bellarmines to say those words were foysted into the text it is rather to be thought that the Iesuite is put to his trūps not hauing els what to answer Secōdly Iudith being at this time in the flower of her age and liuing afterward many yeares till she was 105. yeare old all which time and many yeares after her death the booke saith in the last Chapter the land had rest this can not agree with Manasses time for within 40. yeares or not much aboue the land fell into great trouble straight after Iosias death Where then is this long time of rest And the Iesuite that still groūdeth vpon impossibilities and vnlikele-hoods that Iudith was at this time 40. yeare old which was saith
he in the beginning of Manasses raigne and so to dye about 7. yeares before Iosias yet for all his scanning is driuē to this shift that the many yeares peace after her death must be vnderstood of poore 7. yeares Thirdly if all this happened in Manasses time whom the Chaldeans tooke and carried away prisoner and had much troubled and afflicted the country of Iudaea what neede had Holofernes to enquire so curiously of Achior the Ammonite of the country their Citie people kings and such like seeing they had knowen the country to well before in spoyling and wasting of it as the Iewes by wofull experience had felt OF THE BOOKE OF WISEDOME The Papistes OVr aduersaries reason thus they say that S. Paul Rom. 11.34 vsing this speach who hath knowen the Lordes minde or bene his counseller doth alledge it out of the 4. Chapter of this booke v. 13. Ergo it is Canonicall We aunswere First the Apostle seemeth not in that place to cite any testimonie though the wordes which he vseth may els where be found Secondly though the like wordes are read in the booke of Wisedome yet is it not necessarie the Apostle should borrow them frō thēce but rather they are alledged out of the 40. of Esay 13. Where the Prophet saith who hath instructed the spirit of God or was his counseller And this also is the opiniō of the Rhemistes that S. Paul in that place vseth the Prophets wordes The Protestantes OVr reasons against the authoritie of this booke are these and such like 1 Because this booke is not found in the Hebrue but written onely in Greeke wherefore it is not Canonicall seeing the Iewes had all the oracles of God 2 Philo a Iew is thought by the Papistes them selues to be the author of this booke who liued after Christ in the time of Caligula neither him selfe was a Christian or beleeued in Christ therefore an vnlike man to be a writer of Canonicall Scripture Bellarmine saith it was another Philo who was more auncient Indeed Iosephus maketh mention of a Philo before this time but he was an Heathen and no Iew. 3 If this booke were written by Solomon why is it not extant in Hebrue for Solomon wrote in Hebrue not in Greeke Many of the Papists also do proue that it was not written by Solomon for though Solomon in the 2. Chapter be brought in praying vnto God that is no good argument to proue Solomon the author for the author might speake in the person of Solomon OF THE BOOKE CALLED Ecclesiasticus The Papistes THey haue none but common and generall arguments for the authoritie of this booke as that it was of old read in the church diuerse of the fathers alledged testimonies out of it All this proueth not as we haue shewed before that it was Canonicall but that it was well esteemed and thought of because of many wholesome and good precepts which are conteined in it The Protestantes WE do thus improue the authoritie of this booke 1 The author in the Preface saith that he trāslateth in this booke such things as before were collected by his grandfather in Hebrue and excuseth him selfe because that things translated out of the Hebrue do loose the grace and haue not the same force so then it appeareth that this booke can not be Canonicall being imperfect neither was his grandfathers worke which is now lost to be thought any part of the Scripture seeing he was no Prophet him selfe but a compiler and a collector of certaine things out of the Prophetes 2 He exhorteth his countrymen to take it in good worth and so craueth pardon but the spirit of God vseth not to make any such excuse whose works are most perfect and feare not the iudgement of men 3 This booke saith cap. 46. v. 20. that Samuell prophesied after his death from the earth lift vp his voyce Whereas the Canonicall Scripture saith not that it was Samuell but that Saul so imagined and thought it to be Samuell 1. Sam. 28. And Augustine thinketh it was phantasma Samuelis but a shew onely and representation of Samuell and an illusion of the deuill Lib. ad Dulcitiū quaest 6. For it is not to be thought that the deuill cā disease the soules of any men much lesse of Saints departed OF THE TWO BOOKES OF the Machabees OVr Argumentes against the authoritie of this booke are these ensuing for our aduersaries bring nothing on their part but such Argumentes drawen from testimonies authorities as do generally serue for all the Apocrypha which are aunswered afore 1 Iudas is commended 2. booke chap. 12. for offring sacrifice for the dead which was not commanded by the law neither is it the custome of the Iewes so to do to this day againe they were manifest Idolaters for there were foūd iewels vnder their coates consecrate to the Idols of the Iamnites And our aduersaries graunt them selues that prayer is not to be made for open malefactors dying impenitently 2 Lib. 2. cap. 2. many things are reported of the arke the holy fire the altar the tabernacle which should be hid by Ieremie in a caue and that the Lord would shew the people these things at their returne Here are many things vnlikely and vntrue First it is found saith the text in the writings of Ieremie but no such storie is there found Secondly Ieremie was in prison till the very taking of the Citie and the Citie being taken the temple was spoyled the holy things defaced and carried away how could they then be conueyed by Ieremie Thirdly in their returne they found neither arke nor fire nor any such thing but saith the Iesuite the Iewes in their conuersion to God in the end of the world may haue them againe as though whē they shal beleeue in Christ they will any more looke backe to the ceremonies or rites of the law for what vse then I pray you shall they haue of altar or sacrifice or any such like 3 There is a great disagreeing in the storie betweene the two bookes cōcerning the death of Antiochus Lib. 1. cap. 6. v. 6.16 It is said that Antiochus dyed for grief in Babylon hearing of the good successe of the Iewes Lib. 2.1 ver 16. Antiochus was with the rest of his souldiers slayne in the temple of Nanea and his head cut of throwen forth Chap. 9. the same Antiochus falling sicke by the way dyed with a most filthie and stincking smell cōsumed of wormes How could this man dye thrise in Babylon in Nanea and by the way in a straunge coūtrey It is confessed by the Iesuite that it was the same Antiochus who saith he lost his armie in the temple and sickned by the way and dyed at Babylon But the storie saith that their heads were cut of I thinke thē he could not liue and that he dyed in a straunge country therefore not at Babylon in his bed These things hang not together 4 Further the author of these bookes saith that he
body who would haue the verie flesh of Christ present in the Sacrament for this is against the article of the Creede that Christ is ascended into heauen and there sitteth till his comming againe in iudgement Concerning these meanes thus writeth Augustine Rarissime inuenitur ambiguitas in verbis proprijs quam non aut circumstantia ipsa sermonis qua cognoscitur Scripturarum intentio aut interpretum collatio aut praecedentes soluat inspectio de doctrin Christ. lib. 3.4 There is almost no ambiguitie in any word properly vsed that is not metaphoricall or borrowed which may not either by the circumstance of the place the conference and comparing of interpreters or by looking into the originals easily be taken away Augustine we see approueth this methode though our aduersaries like it not Besides these prayer must be vsed before we enterprise any thing that the Lord would direct vs. And they which cā not so easily take this course which is prescribed shall do well to seeke helpe of learned and godly expositors or to consult with their Pastors and Ministers Ex Whitacher quaest 5. cap. 9. THE SEVENTH QVESTION CONCERNING the perfection and sufficiencie of Scripture THis question is deuided into three parts First whether the Scriptures be absolutely necessary Secōdly whether they be sufficient without vnwritten traditions Thirdly whether there be any traditions of faith and manners beside the Scriptures THE FIRST PART OF THE NEcessitie of the Scriptures The Papistes THe Iesuite laboureth to proue that the Scriptures are not simply necessarie error 11 which we denie not for meate is not simply necessarie for God may preserue man without so in respect of God nothing is simply necessarie God is not necessarily tyed to vse this or that meanes but his argumentes do tend to this end to shew that the scriptures are not necessarie at all and may be spared in the Church so saith Petrus a Soto the Scripture was not alway extant and it is not necessarie vnto faith And the Scripture it not now so necessarie since Christ as it was afore Tilman de verbo Dei error 17. 1 There was no Scripture from Adam to Moses for the space of two thousand yeares and yet true Religion was kept and continued and why might not true Religiō be as well preserued a 1500. yeare after Christ without scripture as afore We answere It foloweth not because in times past God taught his church by a liuelie voyce that the written word is not necessarie now for the Lord saw it good that his word should be left in writing that we might haue a certaine rule of our faith in this corrupt and sinfull age And what els is this but to cōtroll the wisedome of God saying it is not necessarie or needfull for the Church which the Lord saw to be needfull for if the Lord had thought it as good for vs to be taught without Scripture as in that simple and innocēt age of the world I meane innocent in respect of vs he would not haue moued and stirred vp his Apostles to write 2 After the time of Moses when the law was written yet there were many that feared God amongest the Gentiles which had not the Scriptures as Iob and the other his friends Ergo the scripture not necessarie The Iewes also them selues vsed traditions more then Scriptures as Psal. 44. v. 1.2 the fathers did report the workes of God to their children by the negligence also of the Priests the law was lost as 2. King 22. we read that the volume of the law was found which had bene missing a long time We answere First euē the faithfull amōgest the Gētiles did read the scripture as the Eunuke Act. 8. had the booke of the Prophet Isay. Secondly the Iewes declared the workes of God vnto their children but the same were also written as how the heathen were cast out before them and of their deliuerāce out of Egypt those were the things they heard of their fathers as we read Psal. 44. 78. yet all these things are recorded in the bookes of Moses Thirdly what though the Priests were negligent in preseruing the scriptures it is no good argument to proue that therefore they are not necessarie neither was the whole booke of the law lost but either Moses owne manuscript or the booke of Deuteronomie Yet he hath proued nothing 3 The Church after Christ wanted the Scriptures many yeares Ergo they are not necessarie We aunswere it is a great vntruth for the old Testamēt the Church could not be without and the new Testament was written not long after in the age of the Apostles whose liuely voyce and preachings were vnto them as their writings are now to vs. See now what strong arguments they bring the scriptures were not necessary in the time of the Patriarkes when God taught them by his owne voyce they were not necessarie in the time of the Prophetes and Apostles when they had mē inspired of God to teach them Ergo they are not now necessarie when neither God teacheth from heauen neither haue we any Prophetes or Apostles to instruct vs by heauenly reuelations nay rather because they were not necessarie then when they had other effectuall meanes notwithstanding they are necessarie now seeing there is no other way of instruction left vnto vs. The Protestantes THat the scriptures are necessarie for the people of God the reading preaching and vnderstanding whereof is the onely and ordinarie meanes to beget faith in vs we thus proue out of the Scriptures them selues 1 The scriptures conteine necessarie knowledge to saluation which can not be learned but out of the scripture Ergo they are necessarie The knowledge of the law is necessarie but that onely is deriued from the Scripture as the Apostle witnesseth Rom. 7.7 he had not knowen lust to be sinne vnlesse the law had said thou shalt not lust And if the right knowledge of the law is not learned but out of the scripture much more the knowledge of the Gospel is more high and mysticall and more straunge vnto our nature 2 That whereby we are kept frō error and doubtfulnes in matters of faith is necessarie but this is performed by the scripture Ergo. First the Scripture keepeth vs from error Math. 22.29 ye erre not knowing the scriptures saith our Sauiour The ignoraunce of scripture was cause of their error Secondly if our knowledge were onely builded vpon tradition without scripture we should be doubtfull and vncertaine of the truth so S. Luke saith in his Preface to Theophilus I haue written saith he that thou mightest be certaine of those things whereof thou hast bene instructed Hence we conclude that although we might know the truth without scripture as Theophilus did yet we can not know it certainlie without 3 If the scriptures be not necessarie then we may be without them but this can not be Ergo the scriptures can not be spared for then God had done a needlesse and superfluous worke in stirring vp
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
kingdome of God commeth not with obseruation Luk. 17.20 either of time or place And therfore when men say vnto vs Behold here or beholde there we ought not to beleeue them vers 23. As though they would point out Christs comming with the finger either in the East or West Whereas Mathew therefore nameth the East and West in the similitude of the lightening Luke leaueth them out saying As the lightening shineth from one part of the Heauen to the other 17.24 Least we should thinke any great matter to be in nomination of those partes Augustine saith notably Non ab Oriente veniet nec Occidente quare quia Deus iudex est si in aliquo loco esset non esset Deus quia vero Deus iudex est non homo noli illum expectare de locis He will not come either from the East or from the West why so Because God is iudge if he were tied to any place hee were not God but because God is iudge and not a meere man wee must not looke for him from any place The Papists 3. THe Sonne of man shall appeare in the day of iudgement with the signe error 111 of the Crosse borne before him Then shall the signe of the Sonne of man appeare in Heauen Matth. 24.3 that is say they the signe of the Crosse Bellarm. de sanct lib. 2. cap. 28. Rhemist in hunc locum The Protestants Ans. 1. THe signe of the Sonne of man in the Heauens is nothing else but his conspicuous and glorious appearing who shall come in great glorie as a signe in the heauens to bee seene of all the worlde It cannot signifie any such visible signe as they imagine for Mark. 13.26 Luke 21.27 wee reade thus Then shall they see the Sonne of man So then the signe of the Sonne of man is the Sonne himselfe in his glorious appearing Secondly it is great presumption therefore so boldly to affirme that it shall be the signe of the Crosse hauing no Scripture for it Other signes wee finde that Christ hath appeared with as the signe of the rayne-bowe Apocal. 10.1 with a two edged sworde Apocal. 1.16 with a booke in his hand Apocal. 10.2 We haue better reason that Christ may appeare with those signes by the which he hath sometime shewed himselfe then they haue for the signe of the Crosse. 3 It is more like that Christ at his comming should shew the markes and prints of the nailes and speare in his bodie then the signe of the Crosse for those were felt and seene in his bodie after his resurrection so was not the other But it is a loose coniecture and a vaine surmise without any ground of Scripture that the woundes are either now in heauen to be seene in the glorious bodie of Christ or that they shall bee beheld and looked vpon in the daie of iudgement The wicked in deed shall behold him whom they pearced but it followeth not thereupon that he should appeare as pearced How is it possible that either the bodie of Christ being perfectly glorified should still retaine any spots or blemishes or that they could be espyed in so glorious a bodie which with the brightnes thereof shall obscure the Sunne Augustine giueth this iudgement Sic voluit resurgere Christus sic voluit quibusdam dubitantibus exhibere in illa carne cicatrices vulneris vt sanaret vulnus incredulitatis So it pleased Christ to arise and to shew in his flesh vnto some that doubted the skarres of his woundes to heale and take awaie the wound of their incredulitie or vnbeleefe This then being the onelie cause why Christ would at that time haue the printes and markes in his flesh to bee seene namelie to confirme the faith of them which doubted the cause being now ceased for is it to bee thought that there are any doubtfull persons in heauen which may be confirmed by beholding Christs woundes or shall vnbeleeuers finde any reliefe in the day of iudgement The cause being remoued wee haue no warrant to thinke that there are any such skarres either now to bee seene in the glorious bodie of Christ or which shall appeare in the day of iudgement And seeing there is no ground for this opinion the shewing forth also of the signe of the crosse in that day is also but a wandring and a foolish conceite The Papists error 112 4. SVch is their boldnes that they dare assigne the very yeare moneth and day of Christs comming to iudgement for they say that Antichrist shall raigne three yeares and an halfe and one moneth 1290. dayes and counting 45. dayes after that they shal see Christ comming in the cloudes Blessed is hee saith Daniel that waiteth and commeth to the 1335. dayes Dan. 12.12 Bellar. de pontif Rom. lib. 3. cap. 8. The Protestants Ans. 1. THe prophesie of Daniel we haue alreadie shewed Controuersie 4. Quaest. 9. to haue been fulfilled before the first comming of Christ in Antiochus that cruell tyrant and persecutor of the people of God how hee should cause the daily sacrifice to cease 1290. dayes that is three yeares and seuen moneths 2. Macchab. 11.33 And that 45. dayes after Antiochus being dead the Church should finde ease 1. Macch. 6.16 Wherefore seeing this prophesie hath once alreadie had his effect it is not necessarie to looke for any other as Augustine saith of another prophesie of Daniel Quae prophetia si tempore primi aduentus impleta est non cogit intelligi quod etiam de fine seculi implebitur Which prophesie if it hath been fulfilled in or before the first comming of Christ it need not be vnderstoode of the latter 2 This presumption of theirs is flat opposite and contrarie to Scripture which saith That the houre and day of Christs comming is not knowne to the Angels nor to the Sonne of man but to the Father onely Mark 13.33 How then dare they presume beyond the knowledge of Angels Augustine saith Vtiliter latere voluit Deus illum diem vt semper sit paratum cor ad expectandum quòd esse venturum scit quando venturum sit nescit The Lorde to great purpose would haue that day kept secret that our heart should bee in continuall expectation of that which it is sure shall come but knoweth not when it shall come Thus haue I through the Lords gracious assistance now at the length finished and brought to an end this long and tedious worke which I trust shall not be so yrkesome to the Christian Reader as it was wearisome and painefull to the flesh in the collecting and compiling thereof and yet not so painefull but that God hath made me able and willing to endure this and greater paines and that with comfort for the good of his Church I excuse not whatsoeuer hath fallen out of my pen in this worke if I haue failed any where in the manner of handling But as for the matter handled therein I trust I haue throughout maintained the truth in
knowne in time of persecution exercebant patientiam Ecclesiae they did proue the patience of the Church but now as Augustine saith exercent sapientiam they doe exercise the wisedome of the Church Let not the number and multitude offend vs of those which doe band themselues against the Church for so it must be Christs flocke is but a little flocke Let vs not be afrayd of their wisedome power or strength the scripture teacheth vs that they in their generation are wiser then the children of light yet the Lord our God that is with vs and fighteth for vs is wiser and stronger then they Let them not deceiue vs with a shew of holinesse for Sathan can transforme himselfe into an Angel of light neither let it moue vs because they endure some trouble and losse of their goods and imprisonment of their bodies for their religion which is falsely so called for S. Peter saith That men may suffer as euill doers and so doe these And S. Augustine saith Si poenae martyres faceret omnes carceres martyribus pleni essent omnes catenae martyres traherent If the punishment onely and not the cause made Martyrs al prisons should be full of Martyrs and all that are bound with fetters and chaines should be Martyrs But let vs not stumbling at any of these stones be constant in the faith and go forward in the profession of the Gospel which is grounded vpon the Scripture sealed with the blood of Martyrs waited and attended vpon these many yeeres as the mistresse with the handmaid with peace prosperitie and abundance of all blessings With them there is no peace to be had their owne Doctors teach that no reconciliation can be made betweene vs And indeed so it is for there is no fellowship betweene light and darknesse The Israelites were commanded not to sow their ground with diuers seedes nor to plough with an oxe an asse What is this els but that the Church of God cannot consist of beleeuers Idolaters of true Christians and hypocrites Catholikes and Heretikes Protestants and Papists Their seede and ours is diuers they sow the doctrine of men and humane traditions we sow the seede of Gods word The oxe is onely fit for the Lords plough that chaweth the cud and deuideth the hoofe the asse doth neither Who is he that deuideth the hoofe chaweth the cud Augustine telleth vs Fissa vngula pertinet ad discernendū quid dextrū quid sinistrū ruminatio pertinet ad eos qui cogitant postea quid audierint He deuideth the hoofe that deuideth and discerneth what is good what euill and they chaw the cud that do meditate of that which they heare out of the word But such are not the common Catholikes among Papists for they do not allow euery one the mistresse the mayd the ploughman and artificer to talke of Scripture or moue questions and doubts in Religion and so make them asses not oxen to chaw the cud They say it belongeth not to euery Christian to discerne betweene true and false doctrine but they must take their faith of their superiours and obey them in all things and so neither would they haue them deuide the hoofe taking from them their discerning iudgement There is no agreement therefore to be looked for at their hands no more then yron or clay can be tempred together Their old vessels cannot receiue the new liquor of the Gospell but they must first become new themselues they must first put off their beggerly ragges of Popish ceremonies and superstitions or els they shall neuer put on Christ And to be short Reuertantur illi ad te ne tu reuertaris ad illos Let them returne vnto vs we will not returne to them as the Lord saith to Ieremie But lest now we should be thought to speake without booke deepely charging our aduersaries with heresie lyes false doctrine and prouing nothing we will take some paynes of set downe some principall opinions of the Papists which haue in the purer ages of the Church been condemned for heresies Marcellina the companion of Carpocrates the archheretike worshipped the Images of Iesus and Paul and offered incense vnto them August heres 7. So the Papists do worship the Images of Saints and in the second Nicene Councel it was decreed that the Image of God should be worshipped with the same honour that God himselfe was The Heracleonites did anoynt their sicke which lay a dying with oyle and balme Heres 16. So the Papists haue found out extreme vnction and made it a Sacrament The Caians did hold that the sinne of Iudas in betraying Christ was a benefite to mankind Heres 18. The Papists come somewhat neere One of them affirmeth that the Iewes had sinned mortallie if they had not crucified Christ Ex Iuell defens Apolog. p. 676. The Pepuzians iudged heretikes because they permitted women to be Priests Heres 27. So it was decreed in the Florentine Councel among the Papists that in the case of necessitie not only a lay man but an heretike pagan and a woman to may baptize The heretikes called Angelici were condemned because they worshipped Angels Heres 39. So the Rhemists teach that Angels may be worshipped Annot. in Apocal. 3 sect 6. There was a sect of heretikes that walked with bare feete because God sayd to Moses put off thy shooes c. Heres 68. And so are there of Friers that goe barefoote as the Friers Flagellants and Franciscanes The Priscillianists did make the Apocrypha that is bookes not Canonicall of equall authoritie with Scripture Heres 70. So doe the Papists the bookes of Tobie Iudith Machabees and others which are not found in the Canon of the Hebrue they make thē bookes of Canonical Scripture and part of the word of God yea they say that whatsoeuer the Pastors of the Church doe teach beside Scripture in the vnitie of the Church is to be taken for the word of God Rhemist annot 1. Thessal cap. 2 sect 12. An Archheretike called Marcus did hold that Christ did not verily suffer and indeed but in shew onely and appearance Heres 14 The Appollinarists also affirmed that Christ tooke humane flesh without a soule Heres 55. I pray you how farre are the Papists from these heresies for they affirme that Christ suffered not in soule Nay the Rhemists hold that it is a blasphemous assertion so to say Annot. Hebr. 5. v. 7. What is this els but either with Marcus to say that Christ suffered but in shewe and that he felt nothing in soule when he cryed out vpon the Crosse My God my God why hast thou forsaken me for if there were no such matter indeed Christ must haue vttered those words only in outward shew and pretense Againe they cannot shift off handsomely from them the Appollinarists heresie for why did Christ take vpon him our flesh and soule but to redeeme man that was lost both in bodie and soule and therefore he must needes haue
through beginning at the first and so prosecuting euery particular questioÌ„ till we are come to the last My purpose is not to set down all the heresies which impugne the Christian faith but onely those which are maintained by the Church of Rome this day who are the chief troublers disquieters of the peace of our Church I say therefore with Augustine Omnis Christianus Catholicus ista noÌ„ debes credere sed noÌ„ omnis qui ista noÌ„ credit coÌ„sequenter se debet Christianum Catholicum â—utare vel dicere Euery true Catholike Christian is bound not to beleeue any of these errors set down in this book but it foloweth not that whosoeuer beleeueth not these is a true Catholike for there are other heresies in the world which destroy the faith as the heresies of the Anabaptistes Familie of Loue Libertines and such like But our speciall purpose and drift is to weed out the Popish cockle and darnell that troubleth our field Neither haue I set forth at large the controuersies betweene vs for that laborious worke other of our learned countrymen haue taken in hand as D. Whitakers in Cambridge D. Reynoldes in Oxford and besides it farre exceedeth my strength and habilitie I haue onely brieflie set downe the grounds of Poperie as I haue collected them out of Bellarmine the stoutest champion of their side our English Rhemistes Eckius Canisius and other Papistes as also out of the late Chapter of Trent for it deserueth not the name of a CouÌ„cell And with all as an Antidotum or counterpoyson I haue opposed and set against them the coÌ„fession of the Protestants and Church of God with reasons and Arguments of both sides and places of Scripture annexed adding also throughout the iudgement of Augustine who of all the fathers is most plentifull in these matters which fall in question in our dayes The benefite which the Christian Reader shall reape in some measure I trust by this simple labour of mine is threefold First the knowledge of all Popish errours which much auayleth Multum adiuuat cor fidele nosce quid credendum non sit etiamsi disputandi facultate id refutare non possit It much helpeth a Christian toward beleefe to know what is not to be beleeued though he can not refell it by Argument Secondlie he shall vnderstand both their principall Obiections which they do entangle simple men withall as also he shall learne how to defend and maintayne the truth Thirdly the chief places of Scripture which make for them or against them are briefly euery where expounded and opened This whole worke I haue deuided into three partes or bookes the first conteineth the coÌ„trouersies of the Scriptures and the Militant Church the second the controuersies of the Triumphant Church and of the Sacraments the third the questions concerning the benefites of our redemption and as touching the person of Christ Which bookes I haue thus deuided not so much in respect of the matter which they conteine for then the controuersies of the Militant and TriuÌ„phant Church ought not to haue bene sundred but that there might be some equalitie indifferent proportion in the Volumes euery one of them comprehending a Centurie that is an hundred of Popish errours either vnder or ouer But the rather I haue so done because I had proceeded no further then to the end of the controuersies of the Militant Church when this first booke went out of my haÌ„ds the which I was moued vpon some occasion to publish before the rest were finished which shall not stay long after God assisting me Wherein I doe also folow the counsell and example of Augustine who writing of the like argument of heresies doth thus conclude his booke Hunc librum antequam totum hoc opus perfeci vobis credidi esse mittendum vt cum quicunque legentis ad id quod restat implendum quod tam magnum esse cernitis orationib adiuuetis This booke I thought good saith he to send abroad before the rest be finished that whosoeuer readeth it might helpe me with their prayers to the better performing of that which remaineth Which I beseech thee also good Christian Reader to afoord me that being mutuallie assisted one with the prayers of an other we may walke on with strength and chearefulnesse in our Christian race till we haue by Iesus Christ obtayned the price of euerlasting life Amen THE FIRST BOOKE OR CENTVRIE CONTEINING THE CONTROVERSIES OF RELIGION WHICH ARISE IN QVEstion betweene the Church of God and the Papistes about the word of God conteined in the Scriptures and the Church Militant here vpon earth with the partes and members thereof THE FIRST GENERALL CONTROVERsie of the holie Scriptures ACcording to the methode which we wil God assisting vs by his spirite obserue throughout this whole Treatise of the controuersies in the first place we are to entreat of such matters as coÌ„cerne the Propheticall office of Christ. He is our Prophet our heauenly teacher and Doctor Math. 23. vers 8. from him proceedeth all holy knowledge we haue not seen God nor the high things of God but the onely begotten sonne which is in the bosome of the father he hath declared him Iohn 1.18 Wherefore all the true sheepe of Christ will heare his voyce Iohn 10.3 His voyce is not els where heard but onely in the Scriptures We must heare Moses and the Prophetes Luke 16.29 First of all therefore this great and most famous controuersie betweene vs and our aduersaries concerning the Scriptures must be handled which is distributed into seuen seuerall questions 1 Concerning the Canonicall Scripture what bookes are to be receiued into the sacred Canon what books to be reiected and counted apocryphall 2 Concerning the authenticall Edition of the holy Scriptures whether the Hebrue Greeke or Latine translation is cheifly to be folowed 3 Whether the Scriptures ought to be translated into the vulgar and English toung and whether publique prayers and diuine seruice ought to be vsed in the same toung 4 Whether the scriptures are authorized by the Church and not rather so knowne to be of them selues 5 Concerning the perspicuitie and playnnes of the Scripture whether it be so hard that the common people may not safely be admitted to the reading thereof 6 Concerning the interpretation of Scripture which question is deuided into three parts first whether the Scripture admit diuerse senses and expositions secondly who hath the cheife authoritie to expound Scripture thirdly what meanes ought to be vsed in expounding of it 7 Concerning the perfection of the Scripture three parts of the questioÌ„ First whether the Scriptures be necessarie secondly whether they be sufficient to saluation thirdly whether there be any traditions beside necessarie to saluation THE FIRST QVESTION CONCERNING the Canonicall Scripture Of the state of the first Question WE haue not any thing in this place to deale with those heretikes which denie either the whole Scripture or any part thereof but onely with our
it hath nothing to do to iudge of Scripture being the seate of Antichrist neither is the authoritie of that Church to be credited but rather suspected and mistrusted 2 There are certaine writings of the Prophetes not canonicall and other writings of some that were no Prophetes made canonicall Ergo the Church hath authoritie to iudge of Scripture sic Stapleton For the first where he obiecteth that there are many writings of the Prophetes as of Solomon Nathan Ahiia Ieedo 2. Chronic. 9.29 that are lost and if they were extant should not be receiued We aunswere First it is not to be doubted of but some part of the canonicall Scripture is lost Secōdly how proueth he that if they were extant they were not to be acknowledged for Scripture To the second that bookes not made by Prophets are iudged canonicall as of Tobie Iudith We aunswere that these bookes ought not to be canonicall neither that euer they were so taken till of late it was decreed by Councels of no great antiquitie for in the Laodicene Councell and other auncient Councels they were deemed not to be canonicall 3 Certaine bookes of the new Testament before doubted of as the Epistle to the Hebrues the Apocalipse the 2. Epistle of Peter the second of Iohn are receiued into authoritie by the Church and other bookes as the Gospell of Thomas Mathias Andrew Peter were reiected by the authoritie of the Church We answere First we deny not but that the Church is to discerne betweene the true Scriptures forged bookes but this she doth not of her own authoritie but folowing the direction of Gods spirite speaking in those writings for the Church looking into the sacred and diuine matter of the Apostles writings was moued to acknowledge them for the word of God though of some they were doubted of finding the other to be fabulous bookes did by the direction of the same spirite reiect them Secondly Augustine and Hierome thinke that the Canon of Scripture might be confirmed in the Apostles time Iohn being the suruiuer of thē all who both acknowledged the true writings of the Apostles and condemned the contrarie If it be so the spirite of God in the Apostles hauing determined this question already concerning the canonicall Scripture the Church hath no authoritie to alter or chaunge that decree Plura apud Whitacher quaest 3. de Scriptur cap. 5. The Protestantes WE do not despise the sentence of the Church as our aduersaries doe falsely charge vs but we confesse that it is the duetie of the Church to geue testimony to the Scriptures as the Goldsmith doth trie the gold Fulk annot 2. Gal. 2. But the Church ought not to set the Lordes stampe vpon false coyne as the Papistes do in making Apocryphall bookes canonicall Neither doe we onely beleeue the Scripture because of the Churches testimonie nor chiefly but because the spirit of God doth so teach vs and the Scriptures them selues do testifie for them selues so that euerie man is bound to acknowledge the Scripture though there were no publike approbation of the Church Fulk 2. Galat. 6. Whitacher quaest 3. cap. 1. de Scripturis We do reason thus 1 The Iesuite doth reason strongly for vs he bringeth fiue arguments to proue the Scripture to be the word of God veritas vaticiniorum the constant and perpetuall truth of the Prophecies incredibilis scriptorum conspiratio the wonderfull harmonie and consent of holy writers of the Scripture testis est Deus ipse the spirite of God is a principall witnesse vnto vs testis est ipsa Scriptura the Scripture it selfe beareth witnesse as 2. Tim. 3. all Scripture is geuen by inspiration testis est diuinorum numerus infinitus miraculorum lastly the many and great miracles wrought by the Prophetes and Apostles do testifie for the truth thereof He maketh no mention at all of the testimonie of the Church but saith the same that we hold that the spirit of God inwardly working in our harts by the Scriptures them selues which we find to be most perfect consonant true of singular maiestie doth teach vs which is the word of God Bellarmin de verbo Dei lib. 1. cap. 2. 2 The Scripture geueth authoritie to the Church Ergo the Church geueth not authoritie to the Scripture the first we proue by our aduersaries own confession for being asked how they know that the Church erreth not they alledge such places of Scripture as Math. 28.20 I am with you to the end of the world and the like how then doth the Church geue authoritie to Scripture seeing it taketh her warrant and authoritie from thence the Iesuite him selfe saith that nihil est certius vel notius Scripturis nothing is more certaine or notoriously knowen then Scripture and againe sacra Scriptura est regula credendi certissima the holy Scripture is the most certaine rule of faith Bellarm. de verbo 1.2 If the authoritie of Scripture then be most certaine what reason is it that they should depend vpon the iudgement of the Church which is nothing so certaine the lesse certaine ought rather and so doth indeed depend of the more certaine the Church vpon the Scripture not contrariwise for the Scriptures are the foundation of the Church Ephe. 2.20 3 To beleeue the Scripture is a worke of faith the Church can not infuse faith into vs but the spirite of God Ergo the spirite of God not the Church teacheth vs to beleeue Scripture argum Whitach 18. 4 If the Scriptures depend vpon the approbation of the Church then the promises of saluation and eternall life conteined in the Scriptures do so likewise but it is absurde to thinke that the promises of God do stand vpō the allowance of men Ergo neither the Scriptures argum Caluini 5 The Scripture is the chief iudge and ought so to be in all cōtrouersies we may appeale from the Church to the Scripture not from the Scripture to the Church the Church is subiect to the Scriptures the rule of faith is in the scriptures not in the Church for the cōpanie of faithful which is the Church are ruled by faith they do not ouerrule faith neither are a rule thereof the Church is a point of beliefe as in the Creede not a rule or measure thereof Ergo the Church is not the chief iudge of Scripture but it selfe to be iudged by scripture Whitach argum 16. 6 We haue euident places of scripture Iohn 5.34 saith Christ I receiue no witnes of men but the scripture is the voyce of Christ and of the same authoritie Ergo. Ver. 36. I haue a greater testimonie thē of Iohn the scriptures do testifie of me Ver. 39. The testimony of the scriptures is greater thē the record of Iohn Ergo then of the Church 1. Iohn 5.6 the spirite beareth witnesse that the spirite that is the doctrine of the spirit is the truth And. ver 9. if we receiue the witnesse of man the witnesse of God is greater Ergo not the iudgement of the Church
was lawfull for them to read the scriptures much more for all Christians The Iesuite aunswereth that our knowledge is greater then theirs not in all scripture but in the misteries for our redemption onely We answere this is all we desire for if the misterie of saluation and redemption be plainly opened in the scripture why should not the people be admitted to the reading of the word to be confirmed in the knowledge of their redemption who seeth not what sillie aunsweres these be 4 Augustine thus writeth of this matter In ijs inquit quae aperte in Scripturis â—osita sunt inueniuntur ea omnia quae fidem continent moresque viuendi De doctrin Christia lib. 2. cap. 9. The plaine and easie places of scripture conteine all things necessarie vnto faith and good life Ergo the doctrine of saluation in the scriptures is not hard and difficult but easie of good Christians to be vnderstood THE SIXT QVESTION CONCERNING the interpretation of Scripture THis question doth diuide it selfe into three partes First concerning the diuerse senses of the scripture Secondly to whoÌ„ the chief authoritie to expound scripture is committed Thidly what meanes must be vsed in the interpretation of scripture THE FIRST PART OF THE SIXTH QVEstion of the diuerse senses of Scripture The Papistes error 7 THere are two straunge Assertions of our aduersaries coÌ„cerning this matter First they affirme that the scripture may haue diuerse senses and meanings in the same place The sense of the scripture is either literall say they historicall which is the first most proper sense or spirituall that is an higher sense deriued out of the other and it is of three kinds Allegoricall Tropologicall Anagogicall they shew by particular instance and induction that the scripture besides the literall sense may haue these also The Allegoricall sense is when besides the plaine historicall and literall meaning somewhat is signified which by an allegorie is referred vnto Christ or the Church as Gal. 4. beside the truth of the storie of the bond and free woman S. Paule applieth it vnto the two Testaments Ergo one place may haue more senses then one The Tropologicall sense is when as there is somewhat signified appertaining to manners as Deut. 25. Thou shalt not mussell the mouth of the oxe that treadeth out the corne this by S. Paule is applied to the Ministers of the Gospell 1. Cor. 9. Ergo the scripture hath diuerse senses The Anagogicall sense is wheÌ„ the place is applied to decipher set forth the kingdome of heauen and eternall things as Psal. 94. I sware vnto them if they should enter into my rest this is literally vnderstood of the rest in Canaan spiritually of life eternall Ergo many senses thus reasoneth Bellarmin lib. 3. de Scriptur cap. 3. The Protestantes WE affirme that of one place of scripture there can be but one sense which we call the literall sense when as the wordes are either taken properly or figuratiuely to expresse the thing which is meant as in this place the seede of the woman shall breake the Serpents head the literall sense is of Christ who should triumph ouer Sathan though it be spoken in a borowed and figuratiue speach There can be therefore but one sense which is the literall as for those three kinds they are not diuerse senses but diuerse applicatioÌ„s onely and collections out of one and the same sense 1 It shall appeare by a seuerall induction of all these kindes In the first example of the Allegoricall sense Galathes 4 the Apostle saith not that there is a double sense but that it may be allegorically applied which is historically set downe There is then but one sense of the place part whereof consisteth in the storie part in the allegorie so that the whole sense is conteined in them both Concerning the second exaÌ„ple of the Tropologicall there is not a twofold sense of that place but one whole generall sense that as the mouth of the oxe was not to be musled so the Minister of the Gospell must be prouided for Likewise of the Anagogicall kind it is not one sense to vnderstaÌ„d the rest of Canaan an other of the kingdome of God but there is one whole sense that as they for their Idolatrie were depriued of the land of promise so we should take heede lest by our disobedience we lose the hope of the kingdome of heaueÌ„ So we coÌ„clude that those are not diuerse senses but one sense diuersly applied 2 The literal sense is the onely sense of the place because out of that sense onely may an argument strongly be framed wherefore seeing allegories and tropes do not coÌ„clude they are not the senses of the place An allegorie or type may be part of the literall sense and then it concludeth but when an allegorie is framed beside the literall sense it concludeth not and therefore is no part of the sense as to reason thus the oxes mouth must not be musled Ergo the Minister must be maintained it foloweth well because it is part of the sense but allegories deuised beside the sense proue not though they may illustrate The Papistes THeir other assertion is this that it is lawfull to allegorise scripture both in the old and new Testament Bellarm. lib. 3. cap. 3. They reason thus Rhemens error 8 annot Heb. 4. ver 5. The Apostle applieth the rest of the Sabboth to the eternall rest Ergo the like applications of the fathers are lawfull See annot Heb. 7.2 the Apostle say they findeth great misteries euen in the very names Ergo it is lawfull to make allegories The Protestantes WE say it is daungerous to make allegories of Scripture without the warrant and direction of Gods spirite this was the occasion that diuerse of the auncient fathers greatly erred as the Iesuite him selfe repreheÌ„deth Papias Iustinus Lactantius for allegorising that place Reuel 20. which made them fall into the error of the Chiliastes by false interpreting of the thousand yeares there mentioned To their argumeÌ„ts our learned countryman D. Fulk answereth First it foloweth not because it was lawfull for the Apostles gouerned by the spirite to make allegories that it is therfore lawfull for others Secondly wheÌ„ the fathers or any other writers can be assured of the same spirite which the holy writers had and of the like dexteritie in vnderstanding and expounding Scripture they may likewise be bold to make allegories Let vs heare what Augustine saith of this matter Sicut mihi multum errare videntur qui nullas res gestas aliquid aliud praeter id quod eo modo gesta sunt significare arbitrantur ita multum audere qui prorsus ibi omnia significationib allegoricis inuoluta esse contendunt As they are much deceiued which thinke that the stories in the scripture do signifie no other thing but that which was done so they are to rash and bold that would draw all things to allegories which they read in scripture Ergo it is not
will say perchance that this Pope was chosen in a schisme for they holde the Councel of Basile to be schismaticall yet they can not neither doe deny but that Pope Martin the 5. who was chosen at Constance was rightfully Pope 3 In Augustines time the rest of the Bishops of Italie neere vnto Rome should seeme to haue had some interest in the election of the Bishop Romanae ecclesiae Episcopum non ordinat Episcopus aliquis metropolitanus sed de proximo Ostiensis Episcopus The B. of Rome is not ordained by any Metropolitane but by the Bishop of Ostia that is neere at hand Breuicul collation lib. 2. cap. 5. THE THIRD QVESTION CONCERNING THE degrees and orders of ecclesiasticall ministers THis question hath 3. parts first of the 7. degrees of popish priesthood Secondly of the difference and distinction of Bishops other Ministers Thirdly of the institution of Cardinals a new degree of the popish Clergie THE FIRST PART OF THE SEVEN degrees or orders Ecclesiasticall The Papists THough they haue diuers degrees of dignitie in the Church as Popes Cardinals Patriarkes Primates and such like yet they make but seuen error 69 Ecclesiasticall orders which are conferred solemnlie by certayne rites and ceremonies by their Bishops And they are these Ostiarij doore-keepers Exorcistae Exorcists Lectores Readers Acolythi Attenders Subdiaconi Subdeacons Diaconi Deacons and the highest degree Sacerdotes Priests vnto the which all the other are but rises and steppes All these they maintaine to be Ecclesiasticall orders and to be retayned in the Church Bellarm. cap. 11. Rhemist 1. Tim. 3. sect 7. They haue no proofe nor warrant out of scripture for these friuolous orders but onely a shew of antiquitie as they alleadge certaine Canons out of the 4. Councel of Carthage where such offices are reckoned vp Rhemist ibid. Answere First to let passe this that the Councel may be suspected for the credite thereof seeming wholly to be patched out of the Popes decrees Secondly we denie not but they had such offices as Readers to reade the text of the scriptures exorcists to cast out diuels which was an extraordinary gift for that time Acoluthists young men appoynted to attend vpon the Bishop for their better instruction Doore-keepers that kept the entrie of the Church that no heathen person or excommunicate should enter But these were both diuers offices then are now appoynted for them in the popish Church for they make them now all or the most ministers and seruitors for the idolatrous seruice of the Masse which in those dayes was not heard of neither though there were such offices and seruices in the Church were they made orders and degrees of the ministerie 3 They had other offices beside which now are not in vse no not amongst the papists for they had also singers labourers confessors diggers or Sextons so that if you will make all those offices vsed in time past in the Church so many orders of the ministery you must make ten or eleuen more then you doe acknowledge or vse in your Church Fulk annot 1. Tim. 3. sect 7. The Protestantes THe question is not betweene vs and our aduersaries in this place concerning the titles and dignities annexed to the ministerie as of Bishops Archdeacons Deanes Prouosts but of the seuerall orders of the Ministery For Bishops and other ministers doe not differ in order but in office of gouernment They holde that there are seuen seuerall such orders which haue their seuerall rites of consecration and peculiar offices in the Church allotted them But we content ourselues with those orders onely and degrees as necessary which the holy scripture hath commended Fulk ibid. 1 As for the names and offices of Subdeacons Readers Exorcists Acolythi doore-keepers we haue no such warrant out of the scripture to make them orders of the Church and therefore we condemne them All necessary orders for the edifying building of the Church the scripture hath prescribed vs Eph. 4.11 there are al offices set down needful for the doctrine instruction edifying of the Church Fulk Ephes. 4. sect 4. Wherefore away with these popish orders inuented by men But as for vnable offices and seruices which shall be thought meete for the affayres and busines of the Church they may bee retayned and kept but not as new orders of the ministerie 2 These offices are first Idolatrous as they are nowe vsed among the papists for the Deacons Subdeacons Acolythi were to attend vpon the Priest at Masse Secondly some of their offices were ridiculous as to sweepe the Church to driue out dogs and to holde a fly-flap of Peacoks feathers to keep the flies from falling into the coÌ„munion cup. Thirdly they were distinguished by ridiculous ornaments attire which were proper to euery one of them as it shall appeare now in their description From the Priest when he was disgraded they tooke the Chalice patine and host that he should haue no power any more to offer sacrifice they scraped his nayles with a peece of glasse and so tooke away his annoynting and lastly they tooke away his priestly ornameÌ„ts the Cheâ—ile which signified charitie the Stole that represented the signe of our Lord. FroÌ„ the Deacons in their disgradation they tooke first the booke of the Gospels and so all power to read the Gospels Then they tooke away his Dalmatike a signe of his Leuiticall office and the white Stole behinde his backe that signified innocencie From the Subdeacon they tooke the book of the Epistles that he should haue no more power to reade them also the emptie Chalice and Subdeacons vesture his office was to serue and minister to the Deacons at the Altar The Acolythi did light the candles in the Church and brought wine and water to the altar in pitchers and bottels and in his degradation there was taken from him an emptie flaggon or bottle and a candlestick with a waxe candle put out The order of exorcisme was taken away by depriuing him from power to reade in the booke of exorcismes From the Reader they tooke the booke of Church lectures or lessons Last of all from the doore-keeper was taken the keyes of the Church And so was hee depriued of all power to open or shut the Church doores and to ring the bels Ex Fox pag. 2134. Thus we see how much these offices are degenerate from the ancient vse First they are all but Ministers and attendants for the abominable sacrifice of the masse which in those dayes was not knowen for the Acoluthus or waiter waiteth vpon the Subdeacon the Subdeacon vpon the Deacon and all of them vpon the Priest at Masse Secondly whereas then the Exorcists had a peculiar grace of God to cast out diuels their Exorcists do but reade certaine exorcismes in bookes their Readers onely read the text of scripture now they reade the legends of popish saints Then in time of persecution when Christians assembled in the night the wayters had the charge to light the candles
Bellarm. They did it by an extraordinarie authoritie not as Kings but as Prophets Nay it was an ordinarie power for all the good kings of Iuda beside as Iehosaphat Hezekiah and others did take care of religion this was so properly annexed to the kingly office that idolatrous kings also tooke vpon them to command false religion as Ieroboam set vp two golden calues and Ahaz king of Iudah cōmanded Vriah the high Priest to make an Altar according to the patterne which he sent from Damascus 2. King 16.11 This power also was afterward exercised by Christian Kings and Emperours as Constantinus Theodosius Martianus made lawes for the Church Fulk annot 1. Cor. 14. sect 16. Iustinianus the Emperour decreed many things concerning Church affayres as how excommunication should be vsed how Bishops and Priests should be ordained concerning the order and manner of funerals that the holy mysteries should not be done in priuate houses Carolus magnus decreed that onely the Canonical bookes of scripture should be read in the Church he chargeth all Bishops and priests to preach the word Lodouicus Pius his sonne and Emperour after him ordained that no entrie should bee made into the Church by Simonie that Bishops should bee chosen by the free election of the Clergie and the people All these Emperours did lawfully exercise their princely authoritie in Ecclesiastical matters Ergo other princes may doe the same still 3 Augustine saith Epistol 50. Quis mente sobrius c Who in his right wits would say to the King It pertaineth not to you who in your kingdome is religious or sacrilegious to whom it cannot be said let it not pertaine vnto you who in your kingdome will be chast or vnchast And in another place Ad fratres in erem serm 14. Tunc iustitia dicitur gladius ex vtraque parte acutus quia hominis defendit corpus ab exterioribus iniurijs animam à spiritualibus molestijs Then iustice is rightly called a sword with a double edge because it doth both defend the bodie from externall and corporall wrongs and the soule from spirituall vexation That is the sword of the Magistrate serueth as well to prune the Church and to cut off all errors and heresies in religion as to destroy the vices and corruptions in manners AN APPENDIX OR FOVRTH PART OF THE QVEstion whether the Prince in any good sense may be called the head of his kingdome and consequently of the Church in his kingdome The Papists THey do appropriate this title to be called heads of the vniuersall Church to error 101 the Pope of Rome most blasphemouslie for there can be no head of the vniuersal bodie but Christ But for Princes to be called the head that is chiefe gouernours of the Churches in their kingdomes they do abhorre it Whereupon Bellarmine is so saucie as to checke and controule King Henrie the 8. because he was called the head of the English Church 1 The heathen Emperours were not heads of the Church being not so much as members thereof therefore neither Christian Magistrates which doe succeede them in that authoritie Rhemist annot 1. Pet. 2. sect 6. Ans. 1. The argument followeth not they were no true mēbers of the Church therefore could not be heads that is haue the soueraigntie of the externall gouernment for wicked kings and princes doe keepe their magistracie gouernment still who though they be not true members of the Catholike Church yet ought to be obeied as princes 2. Though the metaphorical name of head agreed not vnto them yet were they by Gods ordinance appointed to be heads gouernours of his people protectors of his Church should haue been if they had not abused their authoritie 3. Christian princes though they haue the same authoritie which they had yet now exercising the sword according to Gods law and being Nurses of the Church may vse and retaine those princely titles in deed to be called Patrones and defenders of the faith head that is chiefe gouernours and protectors of the Church which by right had been due vnto the other if they had vsed their authoritie as they should 2 Christian princes are members of the Church Ergo not heads for if they were heads how could the Church stand without them as it did in the time of persecution Ans. First as though the head is not a member and part of the bodie though a principall one so the Prince is a member of the Church but a principall and chiefe member not of the inuisible Church for so Christ is onely head but of a particular visible Church Secondly we denie not but that the inuisible and spiritual Church may consist without the Magistrate but a visible flourishing and wel-gouerned Church cannot want a head or chiefe gouernour that is as a wall or hedge vnto it The Protestants TO bee head of the vniuersall Church is proper onely to Christ and in that sense is not communicable to any creature for he is to his Church as the head to the naturall bodie giuing vnto it influence of grace spirit and life he is therefore the onely mysticall head of the vniuersal Church But in another sense the Prince may be said to be the head and chiefe gouernour of his kingdome of that particular visible Church where he is king We make him neither the mysticall head which is only Christ farre be that blasphemie from vs nor a ministerial head as they make the Pope to be as Christs Vicegerent in the Church but a politicall head to keepe and preserue the peace of the Church and to see that euery member doe his office and duetie But this name we confesse is vnproperly giuen to the Prince neither were we the first inuentors of it for the papists first gaue it to Henry the 8. And there are other titles which doe sufficiently expresse the office of the Prince and may bee more safely vsed If any man thinke it too high a name for any mortall man and so not to be giuen to any we will not greatly contend about it But if any denye it to the Prince as thereby to abridge her of her power in Ecclesiastical matters we doe stand stiffely for it and are bold to affirme that with much better right is this title attributed to the ciuill Magistrate then it was to the Pope yea and that it hath been of old giuen in a modest and sober sense to Kings and Princes and may with a fauourable exposition be still and Princes also may receiue this honour and title at their subiects hands with protestation of their Christian meaning herein 1 This phrase for the King to be called the head is not vnusuall in scripture 1. Sam. 15.17 Saul is sayd to be the head of the tribes Psal. 18.43 Dauid the head of the nations Isay. 9.15 The Prince or honourable man the head of the people yea Princes are called Gods Psal. 82.2 which is a name of greater Soueraigntie then to be called heads
had not in the meane time been found to be with childe of the holy Ghost for otherwise it shuld seeme to haue been a mockery on Maries behalfe to promise mariage to Ioseph without any purpose to performe the duety of mariage But if it were done with both their consents then mocked they with God who instituted mariage for some ende and purpose which could not be attayned out of mariage for they should haue maried neither for auoyding fornication nor for procreation which are the two chiefe ends of mariage as for the third which is mutuall comfort it ariseth of the former Argum. 2. It was not the manner among the Iewes to vow Virginitie but it was rather a shame and reproch to remayne and die a Virgin and therefore Iephthaths daughter lamented her Virginitie Iudg. 11.38 Howe then could Marie be induced contrary to the custome of the Church to vow Virginitie Yea Augustine confesseth as much Hoc mores Israelitarum recusabant The manners of the Israelites did not suffer it de Virginit cap. 4. though he himselfe els-where and in the same place seemeth to incline to the contrary opinion THE THIRD PART OF THE ASsumption of the Virgin Marie The Papists THey report the story of the death and departure of the Virgin Mary after error 82 this manner At the time of her death after she had liued sixtie three years all the Apostles being dispersed into diuers nations were myraculously brought together to Ierusalem to solemnize her funerall They buried her in Gethsemani and for three dayes together the Angels were heard to sing melodious songs At three dayes ende also Saint Thomas came who being desirous to see her bodie and not finding it in the graue they thereupon assuredly deemed that her body was assumpted into heauen Rhemist Act. 1. vers 14. Argum. 1. It is best agreeable to the priuiledge of the mother of God not to see corruption Rhemist ibid. Seeing also her sonne was exempted from corruption natura Mariae excipitur the nature of Marie must be excepted caro enim Iesu est caro Mariae the flesh of Iesus is the flesh of Marie And seeing Christ came to fulfil the law which sayth Honor thy parents it is very like eum in morte speciali gratia eam honorasse that he did honor her by special grace in her death These reasons and other are to be read in a forged booke amongst Augustines works bearing title De assumptione Mariae Answ. First there is no credite to be giuen to the forged writings which passe vnder the name of Saint Denis and Athanasius out of whom they doe reporte the assumption of Marie nay their owne lesson which they reade vpon the Assumption day doth controll and confute the other First that story saith that without doubt she was taken vp in bodie But your lesson leaueth it as vncertayne whether she were raysed vp in body or not Secondly the forged story sayth she was buried in Gethsemani which was in mount Oliuet your lesson sayth that the place of her buriall is in the midst of the valley of Iehosaphat which is betweene mount Oliuet and the Citie Fulk ibid. Secondly it followeth not because Christ tooke flesh of the Virgin that therfore she should also as well be exempted from corruption for hee tooke flesh also of Dauid and other his progenitors who by the same reason should bee made immortall And if she were priuiledged by beeing the mother of Christ from seeing corruption why not also from hauing anie sinne for her Sonne after the flesh saw neither Thirdly Christ also both did and might honor his mother as he was man though so great a priuiledge bee not graunted vnto her The reuerence which was to be done to his mother was in regard of his manhood and so was he obedient vnto them Luk. 2.51 and so long as he liued in the flesh and therefore he did care for her euen vpon the crosse commending her to the disciple whom he loued But he neither was to honour her as he was God and therfore not to free her from corruption which had been a work of his Godhead and the natural affection and honour due vnto parents ceaseth after this life It were then too grosse a conceit to think that Christ hath such regard now of the virgin Marie in heauen as he had of her being his mother in the dayes of his flesh for Christ as he is not now knowen after the flesh 2. Corinth 5.16 so neither knoweth he any after the flesh The Protestants THis vncertaine reporte of the assumption of Mary with other circumstances thereof we holde to bee a very counterfeit storie and worthy of no credite Argum. 1. If it were a matter of such waight as they make it who haue erected a new found holy-day of the assumption of Mary surely the scriptures would not haue been silent therein especially Saint Iohn as Augustine saith to whose charge she was committed would haue left somewhat in writing of that matter for sayth he Nullus fideliùs id narrare potuerit for no man could more truely and faythfully make relation thereof Argum. 2 That generall sentence pronounced vpon Adam and all Adams seede must needes also take place in the virgin Marie Thou art dust and to dust shalt thou returne Genes 3.19 Christ onely is excepted and that by the testimonie of the word of God wherefore vnles this priuiledge of the virgin could be proued out of scripture as Christs is we must needs hold her subiect to that generall law of corruption Augustine sayth Assumptio eius in apocrypha non in catholica reperitur historia the assumption of Mary is found in an Apocryphal that is an obscure and vncertaine not a Catholike or authentical storie THE FOVRTH PART OF THE HOnor and worship of the Virgin Marie The Papists error 83 THey doe ascribe vnto her a kinde of religious honor more then to any of the Saynts beside For whereas they call the worship of Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruice the honor of the Virgin they tearme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a higher kinde of seruice Bellarmin de Sanct. lib. 2. cap. 25. They call her Regina mundi scala coeli thronus dei ianua Paradisi The Queene of the world the ladder of heauen the throne of God and gate of Paradise yea they giue her iurisdiction ouer her sonne Iube natum commaund thy sonne Iure matris impera filio commaund thy sonne by the right of a mother Coge Deum compell God to be mercifull to sinners Annot Fulk 1.15 Againe they say she is to be honoured with the feasts of her Natiuitie Assumption and Conception for the other two of her Purification and Annuntiation are not proper to the Virgine but concerne Christ the one his Conception the other his Presentation Rhemist actor 1. sect 7. Argum. She her selfe prophecieth of all Catholike generations that they should blesse her in keeping her festiuities and memorials but if these
the prosecuting whereof if sometime I chance to misse I say with Augustine Nunquam errari tutius existimo quà m cum in amore nimio veritatis reiectione nimia falsitatis erratur I thinke a man can neuer more safely erre then when he erreth in the too much loue of the truth and the reiecting of falsehoode I haue labored in this worke to set downe not onely the chiefe and principall but euen the most and in a manner all the controuersies of religion betweene vs and the Papists maintained this day If any thing bee missing I say againe with Augustine Tale esse arbitratus sum cui mea responsio necessaria non fuisset siue quia ad rem de qua agitur non pertinet siue quod tam leue esset vt à quolibet redargui facillimè posset I thought it to be such as vnto the which mine answere was not needefull either because it was not pertinent to the matter in hand or else of so small moment that euery man might easilie answer vnto it I haue no more to say but this If thou findest thy selfe any thing profited or helped good Christian Reader by these simple labouâ—s of mine giue God the praise and I will praise him with thee but one thing let mee pray thee Quisquis legis nihil reprehendas nisi cum totum perlegeris atque ita forte minus reprehendes Whosoeuer readest in this booke reprehend nothing before thou hast read the whole and so perhaps thou wilt be more sparing in rephending The Lorde giue vs all grace to loue the truth that they which knowe it may liue thereafter and they which as yet knowe it not may seeke for it and wee all may embrace the Counsell of the wise man to Buy the trueth but in no wise to sell it that is by all possible meanes to labour for it and hauing attained thereunto for no earthly respect for feare or fauour to depart from it The Lord God Iesus Christ Iehouah Emmanuel our blessed Sauiour and Redeemer who is the way the truth and the life giue vs of his heauenlie grace that wee may walke obediently in his waies and constantly professe his truth that in the end he may bring vs to eternall life Amen Soli Deo immortali patri Filio cum Spiritu sancto sit omnis honor gloria A PARTICVLAR INDEX OR TABLE OF ALL THE CONTROVERSIES WITH THEIR SEVERAL questions contained in this treatise The contents of the first Booke This Booke containeth seuen Controuersies The first Controuersie of the Scriptures hath seuen questions 1. quest Of the number of the Canonicall bookes of Scripture pag. 2. 2. Of the authenticall edition of Scripture pag. 12. 3. Of the vulgar translation of Scripture and of publique prayers in the vulgar tongue pag. 16. 4. Of the authoritie of Scripture pag. 20. 5. Of the perspicuitie and plainnes of Scripture pag. 23. 6. Of the interpretation of Scripture 3. parts 1. Of the diuers senses of Scripture pag. 26. 2. Who ought to expound Scripture pag. 28. 3. Of the manner of expounding Scripture pag. 30. 7. Of the perfection of Scripture 3. parts 1. Whether the Scripture be absolutely necessarie p. 33. 2. Whether they be sufficient pag. 35. 3. Of vnwritten traditions beside Scripture pag. 38. The second generall Controuersie concerning the Church containeth fiue questions 1. quest Of the definition of the Church 2. parts 1. Whether wicked men be members of the Church pag. 43. 2. Whether the Church be inuisible pag. 46. 2. Whether the Church may erre 2. parts 1. Whether the Catholike Church may erre at all or not pag. 49. 2. Whether the visible Church vpon earth may fall into Idolatrie or Apostasie pag. 52. 3. Of the notes and markes of the Church 1. Antiquitie pag. 55 2. Vniuersalitie pag. 57 3. Succession pag. 59 4. Vnitie pag. 60 5. Miracles pag. 63 6. The gift of prophecying pag. 66 4. Of the authoritie of the Church 2. parts 1. What authoritie it hath in matters of faith and whether wee are to beleeue in the Church pag. 73 2. Of the ceremonies of the Church pag. 76 5. Of the Church of Rome two parts 1. Whether it be the Catholike Church pag. 78 2. Whether it be a true visible Church pag. 79 The third controuersie of generall Councels containeth eight questions 1. quest Whether Councels be absolutely necessarie pag. 81 2. By whom generall Councels ought to be summoned pag. 83 3. Of what persons Councels ought to consist pag. 84 4. Who ought to be the president in Councels pag. 88 5. Whether Councels may erre or not pag. 90 6. Of the authoritie of Councels pag. 93 7. Whether they be aboue the Pope pag. 95 8 Of the conditions requisite in generall Councels pag. 98 The fourth controuersie of the Bishop of Rome called the Pope ten questions 1. Whether the regiment of the Church be Monarchicall pag. 100 2. Whether Peter were Prince of the Apostles and assigned by Christ to be the head of the Church pag. 105 3. Of Peters being at Rome two parts 1. Whether Peter were at Rome pag. 112 2. Whether Peter were Bishop of Rome pag. 116 4. Whether the Bishop of Rome be the true successor of Peter pag. 118 5 Of the primacie of the See of Rome sixe parts 1. Whether the Bishop of Rome be aboue other Bishops pag. 120 2. Concerning appeales made to Rome pag. 122 3. Whether the Pope bee subiect to the iudgement of any pag. 124 4. Whether the Pope may be deposed from his Papacie pag. 125 5. The originall of the primacie of Rome p. 128 6. Of the names and titles of the Bishop of Rome pag. 131 6. quest Whether the Pope of Rome as likewise whether the Church of Rome may erre pag. 134 7. quest Of the spirituall iurisdiction of the Pope two parts 1. Whether hee may make lawes to binde the conscience pag. 141 2. Whether all Bishops do receiue their Ecclesiastical iurisdiction from the Pope p. 145 8 Of the temporal iurisdiction of the Bishop of Rome two parts 1 Whether the Pope be aboue Kings and Emperours pag. 148 2 Whether he be a temporall prince pag. 151 9 Of the Popes prerogatiue 3. parts 1 Of his power dispensatiue pag. 154 2 Of his power exemptiue Ibid. 3 Of his power transcendent Ibid. 10. Of Antichrist 9. parts 1 Whether Antichrist shal be one particular man pag. 155 2 Whether Antichrist be yet come and how long he shall raigne pag. 157 3 Concerning the name character of Antichrist p. 162 4 Of the generation of Antichrist pag. 168 5 Of the seate and place of Antichrist pag. 169 6 Of the doctrine of Antichrist pag. 172 7 The miracles of Antichrist pag. 176 8 The warres and kingdome of Antichrist pag. 179 9 Whether the Pope be Antichrist pag. 182 The fift controuersie of the Clergie sixe questions 1. quest Of the name of Clerkes or Clergie men pag. 190 2 Of the election of Bishops and
but the witnesse of the spirite doth certifie and assure vs of the truth and authoritie of scripture 7 I will adde one saying out of Augustine Mihi certum est nusquam a Christi authoritate discedere non enim reperio valentiorem Contra Academic lib. 3. cap. 20 I am resolued for no cause to leaue the authoritie of Christ speaking in the scriptures for I finde none more forcible Ergo the authoritie of scripture is aboue the Church which is denied by the Rhemistes annot 2. Gal. sect 2. THE FIRST QVESTION CONCERNING the perspicuitie and playnnes of the Scripture The Papistes OVr aduersaries do hold that the scriptures are most hard difficult and obscure error 6 Bellarmine saith necessario fatendum est Scripturas esse obscurissimas it must needes be graunted that the scriptures are most obscure de verbo Dei lib. 3. cap. 1. They do not onely affirme that some things are obscure in the scriptures but that they are all hard and doubtfull and vncertaine and compare thē therfore to a leaden rule which may be turned euery way Petrus a Soto And to a nose of wax Lindanus a Papist ex Tilmanno de verbo Dei error 5. Our Rhemistes say it is all one to affirme some things to be hard in a writer and the writer to be hard so they conclude that the scriptures are both in respect of the matter and manner very hard and therfore daungerous for the ignoraunt to read them Rhemens annot in 2. Pet. 3. ver 16. 1 They obiect that place 2. Pet. 3.16 where the Apostle saith speaking of S. Paules Epistles that many things are hard Ergo the Epistles of S. Paule are hard and so the scriptures this is Bellarmine and the Iesuites argument We answere First he saith not that Paules Epistles are hard but many things which he entreateth of Secondly they are hard not to all but the vnstable and vnlearned do peruert them Thirdly We denie not but that some places in the scripture are obscure and haue neede of interpretation but it foloweth not that therefore the whole scripture is obscure and because of some hard places that the people should be forbidden the reading of all 2 The scriptures are obscure both in the respect of the matter and manner first the matter is high and mysticall as of the Trinitie of the incarnatiō of the word of the nature of Angels such like We aunswere these mysteries may be said to be obscure three diuerse wayes First in their owne nature so are they hard indeed for by humane reason we can not attaine to the depth of thē Secondly in respect of their handling in the scripture so are they not obscure for all these things are plainly declared in the word as the nature of such deepe mysteries will afoord Thirdly in respect of vs so must they needs be obscure if men be not cōtented with the knowledge in the word but curiously search further Luther therefore doth aptly distinguish of these things he saith that res Dei the things of God are obscure the very depth of his mysteries can not be comprehended of vs but res Scripturae these things as they are opened in scripture are plaine if we will content our selues with that knowledge Secondly saith Bellarmine the maner of handling is hard and obscure there are many tropes metaphores allegories Hebraismes which can not easily be vnderstood We aunswere First many of these are rather ornamentes of the scripture as tropes metaphores then impediments to the reader Secondly though the phrase of scripture seeme hard at the first yet by further trauell in the scriptures it may become easie and plaine for all things are not vnderstood at the first Thirdly we denie not but that some places are obscure and had neede to be opened 3 If the scriptures be not hard what need so many Commētaries and expositions Rhemist 2. Pet. 16. We aunswere First so many Commentaries are not requisite some may be spared Secondly expositions are needfull for the vnderstanding of darke places but many things are plaine inough without expositions and may be vnderstood of the simple The Protestantes WE do not hold that the scripture is euery where so plaine and euident that it need no interpretation as our aduersaries do slaunder vs and therefore here they do fight with their owne shadow Bellarm. lib. 3. de verbo cap. 1. We confesse that the Lord in the Scriptures hath tempered hard things and easie together that we might be exercised in the Scriptures and might knocke labour by prayer and studie for the opening of the sense and that there might be order kept in the Church some to be hearers some teachers expounders by whose diligent search and trauell the harder places may be opened to the people But this we affirme against our aduersaries first that all points of faith necessarie to saluation are plainely set forth in the Scriptures secondly that the Scriptures may with great profit be read of the simple and vnlearned notwithstanding the hardnesse of some places which in time also vsing the meanes they come to the vnderstanding of Ex Fulk annot 2. Pet. 3.16 Whitacher quaest 4. cap. 1. 1 First that which we maintaine is euident out of the scripture Deut. 30.11 the commaundement which I commaund thee is not hid from thee nor farre of And as it foloweth thou needest not ascend to the heauens or go beyond the sea the word is neare vnto thee euen in thy mouth and hart to do it argum Brentij Ergo the scriptures are plaine First the Iesuite aunswereth that it is meant onely of the decalogue and the ten commandements that they are easie not of the whole Scripture As though if the commandements be easie the rest of the scriptures be not likewise as the Prophets and historicall books being but commētaries and expositions of the decalogues S. Paule Rom. 10.6 vnderstandeth this place of the whole doctrine of faith who better knew the meaning of Moses then the Iesuite 2 2. Cor. 4.3 If our Gospell be hid it is to them onely that are lost Ergo the Scriptures are plaine to the faithfull The Iesuite aunswereth S. Paule speaketh of the knowledge of Christ not of the Scriptures First it is manifest out of the 2. verse that S. Paule speaketh of that Gospell which he preached to the Corinthians which is the same he wrote vnto them wherefore if the Gospell preached were easie and plaine why is not the Gospell written by him I meane the doctrine of faith being the same which he preached Secondly if they graunt that the knowledge of Christ is easie we aske no more for this is that we say that the doctrine of faith and saluation is plainly expressed in Scripture 3 This is the difference betweene the new Testament and the old the old is compared to a clasped booke Isay. 29.11 the new to a booke opened Apoca. 5. the knowledge of Christians farre exceedeth the knowledge of the Iewes it