for not doing the things commaunded which he durst not say As when the Magistrate for some profitable and politike end commaundeth vpon some dayes abstinence from flesh it is not the eating or not eating of flesh that simplie displeaseth and offendeth God but the contempt of the lawe and wilfull and obstinate disobedience to the magistrate for otherwise the vse of the creature is free and indifferent 2 Wee will beate the Iesuite with his owne staffe hee saith not that all lawes doe binde the conscience but onely iust lawes in the which fower cōditions are required First that they be made for some profitable end so are not popish lawes which nourish superstition and haue no edifying and some of them doe commaund plaine idolatry open impietie as the worshipping of images the adoration of the Masse such like Secondly saith he they must not be contrarie to Gods law but such are many of their ordinances yea the most of them Thirdly they must be made by him that hath authoritie therefore none of the Popes lawes binde the vniuersall Church for it is not subiect to him Fourthly the forme and manner of imposing such lawes must be orderly but their lawes are most disordered imposed vpon the Church violently without their consent or any good proceeding Thus you see euen by their owne confession their lawes cannot binde One thing more I must needes tell them of If they would needes haue their lawes to binde men in conscience they should haue made fewer of them now they are so many that if the breach of them were an offence of conscience doe men what they could they should dailie make shipwrack of their conscience It is a true saying that is reported of one Thomas Arthur a good Christian it is an homely speech because the matter was somewhat homely yet hee did hit the marke Like as saith he crosses were set vp against the walles of London that no man should pisse there and while there were but a few men for reuerence of the crosses would not pisse against the wall but when in euery corner they set vp crosses men of necessitie were faine to pisse vpon the wall and crosses too So saith he if there had been fewer lawes of the Church they would haue been better kept but now they are so manie that men cannot chose but breake them 3 The Pope hath no power to correct the transgressors of his lawes ouer the whole Church Ergo hee cannot make lawes to binde the whole Church The argument followeth for hee that hath absolute power to make lawes hath also power to commaunde obedience to the lawes so made The first is thus proued the Pope indeede hath taken vppon him many times to thunder out his excommunication against other Churches but it was an vsurped and tyrannicall power and many times resisted and controuled Pope Victor Anno 200. would haue excommunicate the East Churches about the keeping of Easter but hee was stayed by Irenaeus The Councell of Constance did sende out excommunications against Pope Benedict sess 36. In the Councell of Basile Pope Eugenius cited Cardinall Iuliane with the rest of the fathers there assembled to come to Bononia vnder great penaltie they likewise cited Eugenius vnder the like penaltie either to come or send to Basile Fox pag. 668. Pope Leo the tenth in his fumish Antichristian Bull excommunicated and condemned Luther Luther with better right pronounceth sentence of excommunication against him being an aduersarie to Christ in these words according to the power and might that the spirit of Christ and efficacie of our faith can doe in these our writings if you shall persist still in your furie we condemne you together with this Bull and all the decretall and giue you to sathan to the destruction of the flesh that your spirit in the day of the Lord may be deliuered in the name which you persecute of Iesus Christ our Lorde Fox page 1286. Thus you see what small force there is of these popish leaden Bulls and presumptuous excommunications for it falleth out iustlie by them as the wise man saith As the Sparrow and the Swallowe by flying escape so the curse causelesse shall not come Now seeing therefore the Pope fayleth of power and strength to see his lawes executed in the vniuersall Church it cannot bee that his lawes should vniuersally binde Lastly let Augustine speake he thus defineth sinne peccatum est dictum factum vel concupitum contra legem aeternam Dei sinne is any thing done saide or coueted against the Lawe of GOD therefore the transgression simplie of the lawe of man is not sinne but as thereby also the Lawe of God is transgressed Ergo simplie it bindeth not the conscience for sinne onely bindeth and toucheth the conscience THE SECOND PART OF THIS QVEstion whether all Bishops doe receiue their Ecclesiasticall iurisdiction from the Pope The Papists THey denie not but that the power of order as they call it which consisteth error 50 in the administration of the Sacraments is equallie distributed to all Bishops and that they as well as the Pope doe receiue it immediatly by their consecration of God but the power both of externall iurisdiction which standeth vpon Ecclesiasticall censures constitutions and decrees and internall iurisdiction which is exercised in binding and loosing is deriued say they from the Pope to all other Bishops 1 God tooke of the spirite that was in Moses and distributed it among the seuentie Elders that were chosen to beare the burthen of gouernement with Moses and to bee his helpers the Lorde tooke of his spirite not by diminishing it but by deriuing of his vertue to the rest but the Pope is now in the roome and place of Moses in the Church Ergo from him to the rest is this an authoritie deriued Answer First Moses example was extraordinarie he was a figure of Christ not of the Pope Deuteron 18. vers 15. The Pope might with better right stand vpon Aarons example who was high Priest not lay claime to Moses office who was the Prince and Captaine of the people for the Pope I trow would be chiefe Bishop and not Emperor too Secondly the meaning is not that God deriued Moses spirit to the rest but bestowed the like gift of prophesying vpon them as Moses had surely neuer any mortall man had the spirite in such aboundance that it could bee deuided into seuentie portions and one Prophet to make many The like phrase is vsed 2. King 2.15 Where the Prophets saide that the spirit of Eliah did rest on Elisha that is God endued him with an excellent spirit of prophesying as Elias had If they will vnderstand this place also of deriuing of spirits how then shall that be taken in the 9. verse where Elisha praieth that this spirit might be doubled vpon him If his spirit were deriued from Eliah how could it be doubled vpon him How could it be multiplied and increased how could he haue
the perfection and authority of the scriptures as also whether it be in the Pope to summone dissolue and confirme Councels which hath been sufficiently declared before in the controuersie concerning Councels Concerning other questions as the canonizing of Saints which they say appertaineth to the Pope the election and confirmation of Bishops pardons and indulgences we shall haue fitter occasion to deale in them in their seuerall places and controuersies At this time wee purpose onely to touch these two poynts aforesaide of the Popes Ecclesiasticall iurisdiction THE FIRST PART WHETHER THE POPE may make lawes to binde the conscience and punish the transgressors thereof iudicially The Papists THat the Pope hath such authorie to make lawes for the whole Church error 49 which shall binde vnder paine of damnation as well as the lawes of God it is the general opinion of the papists Fox 981. articul 13. p. 1101. artic cont Lambert 29. But they put in this clause So they bee not vniust lawes nor contrarie to the diuine law Bellarm. cap. 15. And yet they say that the Pope may make lawes hauing not the authority nor warrant of scripture neither is it necessarie for these lawes to be expressed or diduced out of scripture And these lawes are not onely of externall rites and orders of the Church but euen of things necessary to saluation Bellarm. cap 15. in reprehens Caluini Yea he addeth further that in matters not necessary to saluation he can not be disobeyed without deadly sinne and offence of conscience cap. 16. loc 1. Bulla Leonis 10. aduersus Lutherum Fox p. 1283. col 1. 1. The Apostles prescribed a law concerning the abstaining from blood things strangled and offered to Idols concerning the which Christ gaue them no precept But this law did binde the people in conscience for euery where the Apostles gaue straight charge for the keeping of the decrees Bellarm. Answere First the Apostles commaunded no newe thing but the same which they themselues were taught of Christ that they should take heede of offence the Christians therefore were not bound in conscience any further to keepe the decrees concerning such things then for auoyding of scandal and offence Secondly for afterward the offence being taken away the law also ceased and Saint Paul giueth libertie notwithstanding this law to eate things offered to Idols if it might be done without offence Asking no question sayth he for conscience sake 1. Cor. 10.27 Ergo their consciences were not hereby obliged and bound 3. It is necessary to haue some lawes beside the diuine law for the gouernment of the Church for the word of God is too vniuersal neither is sufficient to direct euery particular action therefore other ecclesiasticall lawes must bee added but euery good and necessary law hath a coactiue and constraining power and bindeth the conscience to obedience Ergo the constitutions of the Popes and Councels which are the only ecclesiastical lawes doe binde the conscience Bellarmin cap. 16. lib. 4. Answere First the word of God contayneth all necessarie rules to saluation wherefore all lawes of the Church concerning matters of faith are but explanations and interpretations of the rules of fayth set forth in scripture if they be godly lawes and so are not the lawes of men but of God and doe bind the conscience to the obseruation thereof as the lawes of the Church which command Christians to resort to the congregation to heare Gods word and reuerently to receiue the sacraments are the very ordinances and commaundements of Christ who enioyned his Apostles to preach and baptize and his faythfull people to heare and to be baptized and therefore in conscience wee are bound to the obedience hereof Secondly there are other ecclesiasticall lawes appoynted for the publique order of the Church concerning externall rites and circumstances of persons and place as the houres of prayer the forme of the leâ—turgie publike seruice the times fittest for the celebration of the sacraments and such like These and such like constitutions do not binde in conscience absolutely in respect of the things themselues which are indifferent but in regarde of that contempt and offence which might followe in the not keeping of them contempt to our superiors whome wee ought in all lawfull things to obey offence in grieuing the conscience of our weake brethren So that euen these constitutions also which are made according to the rules of the Gospell that is vnto edification to the glorie of God and for auoyding of offence doe necessarilie binde vs in conscience not conscience of the thinges themselues which are but externall but conscience of obedience to our Christian Magistrates and conscience in taking heede of all iust offence sic Caluin Institut lib. 4. cap. 10.11 3 But we are not God be thanked driuen to any such straight that if there be neede of any such Ecclesiasticall lawes we should run for succor to the Popes beggerly decretals And yet such Canons as were in force amongst them agreeable to the rules of the Gospell we doe not refuse But if there bee want and penurie of good lawes euery Church hath as full authoritie to make decrees and ordinances for the peace and order and quiet gouernement thereof not as the Pope of Rome hath ouer the vniuersall Church for that by right is none or if it be it is but an vsurped power but as the Bishop of Rome hath in his owne Bishopricke and dioces The Protestants WHat our sentence is of this matter it doth partlie appeare by that which wee haue alreadie saide that the Pope hath no power ouer the whole Church and therefore can make no lawes to binde the conscience or otherwise for the same for it belongeth not to his charge Secondly we say that neither he nor any ecclesiasticall gouernement beside can make lawes of things necessarie to saluation other then those which are in Scripture conteined Thirdly all Ecclesiasticall lawes made concerning externall rites and publike order doe not otherwise binde the conscience then in regarde of our obedience due to Christian Magistrates in lawfull things and for auoyding of scandall and offence But in respect of the things commaunded such lawes doe not binde Caluin loc praedicto 1 Saint Iames saith there is one lawe-giuer which is able to saue and to destroy cap. 4.12 He therefore onely maketh lawes to binde the conscience that is able to saue and to destroy but that cannot the Pope doe Ergo Caluin argum Bellarmine answereth that the lawes of men doe binde vnder paine of damnation in as much as God is offended and displeased with their disobedience and so iudgeth them worthie of punishment cap. 20. All this wee graunt that the lawes of men being good lawes doe binde in conscience in respect of the contempt and disobedience to higher powers but not in respect of the thinges commaunded which in their nature are indiffereÌ„t The Iesuite should haue said that God is offended not onely for their disobedience but simplie
and the rest iudged corruptly there remayned yet another remedie A generall Councell might haue beene called where the iudges and the cause might further haue been tried and examined their iudgement if there were cause reuersed Whereby it appeareth say the fathers of Basile that not onely the sentence of the Pope alone but also the Pope with his Bishops ioyned with him might be made frustrate by a Councell Here the Iesuite paltreth saith that a matter determined by the Pope in a particular Councell may be called againe in question by the Pope in a general Councel First what neede that seeing that a particular Councel hauing the Popes authoritie as the Iesuite confesseth cannot erre Againe Augustine saith vbi cum ipsis iudicibus causa possit agitari In the which generall Councell the cause and the former iudges of the which Miltiades was one may bee tryed and examined so that the Pope himselfe might be adiudged by the Councell and not the cause onely Vpon the Premisses we truely and iustly conclude that the Pope is and of right ought to be subiect to generall Councels THE EIGHT QVESTION OF THE CONditions and qualitie of generall Councels The Papists THeir vnreasonable and vnequall conditions are these and such like as followe 1 That the Pope onely should haue authoritie to summon call proroge dissolue and confirme Councels and he onely to bee the iudge president and moderator in Councels or some at his appoyntment 2 They will haue none to giue voyces but Bishops and such as are bound by oath of alleageance to the Pope 3 That the Councell is not bound to determine according to Scripture but to follow their traditions and former decrees of Councels 4 That no Councell is in force without the Popes assent yea the Pope himselfe say they by his sole authotitie may abrogate and disanull the canons and decrees of Councels These and such other conditions the Papists require in their Councels So they wil be sure that nothing shall be concluded against them The Protestants OVr conditions which we would haue obserued and kept in generall Councells are these most iust and reasonable 1 That the Pope which is a party should be no iudge for it is vnreasonable that the same man should be both a partie and a iudge and therefore he ought not to meddle with calling and appoynting Councels with ruling or moderating them seeing it is like he would worke for his owne aduantage 2 That such a time and place be appointed as when and where the Churches of Christendome may most safely and conueniently meete together not at such a time as Paulus the third called a Councell when all Princes in Christendome were occupied in great affaires nor such a place as he thē appointed at Mantua in Italie whither Princes could not come without perill of iourney and danger of life being penned in by the Popes garrisons Thus Pope or Bishop Leo for then there were no Popes writ to Martianus the Emperour to haue the Councell remoued from Calchis to Italie but hee preuayled not So Pope Eugenius would haue dissolued the Councell at Basile and brought it vnder his owne nose 3 We would haue it a free Councell where euery man might fully vtter his minde and that there should be a safe conduct graunted to al to come and goe which the Pope for all his faire promises is vnwilling to doe as it was flatly denyed to Hierome of Prage in the Councell of Constance to whome it was answered that he should haue safe conduct to come but none to goe Neither if they should giue a safe conduct were they to bee trusted for it cannot bee forgotten to their perpetuall infamie that they brake the Emperour Sigismunds safe conduct graunted to Iohn Husse in the Councell of Constance saying that faith was not to be kept with Hereticks 4 That the matter should not bee left wholie to Bishops and Prelates but that the learned of the Clergie and Laitie besides should giue voices seeing the cause of religion is common and concerneth all But most of all that nothing bee carried with violence or popularitie against the Scriptures but euery matter determined according to the truth thereof Such a Councell wee refuse not nay wee much desire which is the true generall Councell that is not generall where all men cannot speake no freedome nor libertie graunted for men to vtter the trueth where all thinges are partially handled and are swayed by one mans authoritie Wherefore the Rhemists slander vs in saying wee raile vppon general Councels annot in Act. 15.10 and that we refuse them 2. Galath 2. Whether wee or they are enemies to true generall free holy indifferent Councels let all men iudge THE FOVRTH GENERALL CONTROVERSIE CONCERNING THE BISHOP OF ROME COMMONLIE CALLED THE POPE THis great and waightie controuersie conteineth tenne seuerall questions 1 Whether the regiment of the Church be Monarchicall 2 Whether Peter were the Prince of the Apostles and by our Sauiour Christ made head of the Church 3 Whether Peter were at Rome and dyed Bishop there 4 Whether the Bishop of Rome be the true successor of Peter 5 Concerning the primacie of the Bishop of Rome sixe partes of the question First whether hee haue authoritie ouer other Bishops Secondly whether appeales are to be made to Rome Thirdly whether the Pope be subiect to the iudgemēt of any Fourthly whether he may be deposed Fiftly what primacy he hath ouer other Churches Sixtly of his titles and names 6 Whether the Bishop of Rome may erre and likewise whether the Church of Rome be subiect to error 7 Of the spiritual iurisdiction of the Bishop of Rome two parts First whether he can make lawes to binde the conscience Secondly whether other Bishops doe receiue their iurisdiction from him 8 Of the Popes temporall iurisdiction two parts First whether hee haue authoritie aboue Kings and princes Secondly whether he be a temporal prince 9 Of the prerogatiues of the Pope 10 Concerning Antichrist nine parts First whether Antichrist shall be some one singular man Secondly of the time of his comming Thirdly of his name Fourthly of his nation and kinred Fiftly where his place and seate shall be Sixtly of his doctrine and manners Seuenthly of his miracles Eightly of his kingdome and warres Ninthly whether the Pope bee the very Antichrist of these in their order THE FIRST QVESTION WHETHER THE Regiment of the Church be Monarchicall error 36 WE are not ignorant that the Philosophers made three formes and states of gouernement in the commonwealth the Monarchical when as the principall and soueraigne power rested in one as in the King Queene or Emperor as Rome sometime was ruled by Kings and many yeares after by Emperors Secondly the Aristocratical when the commonwealth was gouerned by an assembly and Senate of nobles as the Romanes had a long time their Consuls and Senators Thirdly the Democratical which is the popular state when the people and multitude bare the greatest sway as
episcoporum grauiorem authoritatem per concilia licere reprehendi si in eis à veritate deuiatum sit That the decrees of all Bishops whatsoeuer not excluding Popes may be corrected either by the sentence of wiser men in that poynt wherein they erred or by the better aduised sentence of other Bishops or by Councels may be reuersed where they doe erre Ergo it is possible for Popes by his iudgement to erre A PART OR APPENDIX OF THIS QVEstion whether the Church of Rome may erre or not The Papists THey doe not onely affirme that the Pope cannot erre but that the Church error 48 of Rome also caÌ„not be deceiued in matters of faith so long as the Apostolike See remayneth there which they say is like there to remaine to the ende of the world Bellarm. lib. 3. de pontif cap. 4. Hereupon Panormitane doubteth not to say that he would preferre the iudgement of the Cardinals of Rome before the iudgement of the whole world this he sayd standing vp in the Councel of Basile Fox pag. 669. ex Aenea Syluio 1. The Rhemists vpon those words of Saint Paul Rom. 1.5 your fayth is published through the whole world doe thus inferre See say they the great prouidence of God in the preseruation of the Romane common faith In times past the Romane fayth and Catholike all one Ergo that See cannot erre in faith We answere they must proue their Romish faith and popish religion to be the same which was praysed and commended by the Apostle or els they gayne nothing but that shall they neuer doe 2. So long as the Apostolike See remayneth at Rome it shall be preserued from error but that is like there to remaine till the worlds end for it onely remayneth when all other Apostolique Sees are gone and it is very probable that if this See could haue been ouerthrowen it should haue been done by the incursion and inuasion of the Gothes Vandals Turkes the emulation of Princes diuisions and schismes of Popes themselues yet for all this it standeth still and hath so continued almost 1600. yeres and shall so continue still Ergo the Romane Church can not erre Bellarmin lib. 2. cap. 4. Rhemist annot in Thessal 2. sect 7. We answere First it is a great vntruth that all other Apostolike Sees are gone for there is a succession at Antioch Alexandria Constantinople Ephesus euen at this day Secondly it is false that the See of Rome hath continued in that religion it now professeth which indeed is no religion but superstition and heresie these 1600. yeres for first till Gregories time which was 600. yeeres after Christ none of the popes would be called vniuersall Bishops and it was more then 300. yeeres from Gregorie the 1. to Siluester the 2. when sathan is thought fully to be let loose for he by the diuel was aduanced to the papacie All these yeeres therefore you must strike off in your account Thirdly that the See of Rome which is the seate of Antichrist hath continued many yeeres we graunt for it is the iust iudgement of God vpon the world because they loued not the trueth that they should be deluded a long time and deceiued by Antichrist and beleeue lies so did Saint Paul prophesie 2. Thessalonians 2.10 11. And wee grant also that that Antichristian See shall in some sorte remayne till the comming of Christ whom hee shall destroie with the brightnes of his appearing as Saint Paul sayth You haue gayned therefore nothing by this but that Rome is the seate of Antichrist Fulk annotat in 2. Thessalonians 2. sect 7. The Protâ—â—tants IT is euident and plaine and neede not much proofe that the Romane Church as also any particular visible Church maie not onely erre in faith but fall cleane away into heresie and Idolatrie as we see it come to passe in the Church of Rome 1. The Church of Rome hath no better assurance of their continuance then the Church of the Iewes had before Christ no nor yet so great for they were a peculiar and chosen nation But Iudah fell and transgressed and committed Idolatrie in the raigne of Ahaz and therefore the Prophet Esay complayneth and sayth From the sole of the foote to the head there is nothing sound cap. 1. ver 6. Neither are they better then the Church of Ephesus was in Saint Iohns time who was as able I think to keepe that Church from error as the Pope is to keepe Rome yet the Lord threatneth to remoue his candlestick froÌ„ amongst them vnles they did amend Reue. 2.5 Ergo the Church of Rome may erre 2. The Pope may erre as we haue before shewed Ergo the Church of Rome for the Apostolike See as they say is the cause that no error can approch or come neere them Therefore me thinketh the Iesuite committeth a foule absurditie in saying the Church of Rome cannot so much as erre personally and yet they grant that the Pope may erre personally So by this reason the body shuld haue a greater priuiledge then the head the Church of Rome should bee freer from error then the Pope who should preserue it from error this sure is a great absurditie in Popish diuinitie Bellarmin cap. 4. 3. It is confessed by our aduersaries themselues that the Church of Rome may erre as the Councel at Rome vnder Adriane the second erred sayth the Iesuite in determining Honorius to bee an heretick one of his predecessors cap. 11. The Councel of the Italian Bishops at Brixia erred in condemning Gregory the seuenth who was if you will beleeue Harding a vertuous and an holy man Nay Paulus Iouius a popish Bishop confesseth that Adrianus 6. was made Pope mira pudenda Senatorum factiosorum suffragatione through the strange and shamefull suffrages of factious Cardinals because they preferred a stranger before their owne order But our aduersaries haue a trick to shift off all this that hath been saide They erred in a matter of fact not in any poynt of fayth Yet they cannot so closely conuey the matter away for Panormitane euen in such questions also preferreth the iudgement of the Cardinals before the whole world speaking in the defence of Eugenius who was challenged in the Councel of Basile for the dissolution of the Councel which he did saith Panormitane with the aduice of the Cardinals whose iudgement he so much esteemeth in this matter which concerned not faith namely for the dissoluing of the Councel THE SEVENTH QVESTION OF THE spirituall iurisdiction and power of the Bishop of Rome THis question hath two partes the first whether the Bishop of Rome haue a coactiue and constrayning power to make lawes to binde the conscience and to punish the transgressors Secondly whether other Pastors and Bishops haue their iurisdiction immediatly from God or from the Pope Other questions also there are which belong to this matter as whether the Pope be the chiefe iudge in controuersies of fayth which we haue already handled entreating of
owne sonnes for to enrich the See of Rome as Augustine very well saith Qui vult exhaeredato filio ecclesiam haeredem facere quaerat alterum qui suscipiat non Augustinum immo deo propitio nullum inueniat He that would make the Church his heire and defeate his own children let him seeke some bodie else to accept of his gift surely Augustine wil not nor I trust any honest man beside The Protestants FIrst we willingly grant that the Church may inioy those teÌ„porall possessions which haue been of old granted vnto it for the better maintenance thereof so they bee not abused to riot and excesse as the Leuites beside their tithes had their cities and fieldes Numb 35. Secondly the iudgement of Ecclesiasticall matters doth of right appertaine to the Church as Amariah the Priest was the chiefe in all matters of the Lord 2. Chron. 19.11 Thirdly we doe not vtterly exclude spirituall persons from temporall causes but as the ciuill Magistrate hath his interest in ordaining of Ecclesiasticall lawes so spirituall persons ought not to be strangers from the ciuill state being meete men for their knowledge and conscience to be consulted withall and conferred with and to be ioyned in Councell with the Magistrate in difficult matters as wee reade Deuter. 17.8 How the high Priest and chiefe iudge did ioyne in mutuall helpe and assistance But that any spirituall person may bee a temporall prince and haue the chiefe gouernement of both states and handle both swordes we say it is contrarie to the word of God for in these three poyntes standeth chiefly the office of the prince in making and ordaining ciuill lawes in hauing power of life and death in proclaiming of warre and waging of battayle with none of these ought Ecclesiasticall persons to deale as we will now shew in order 1 Concerning the making of ciuill lawes and statutes though the Ecclesiasticall bodie according to the ancient custome of this land haue their suffrage and voyce and doe giue consent yet the chiefe stroke in alowing confirming and enacting of such lawes is in the prince and cannot agree or bee matched with any spirituall office Saint Paul saith Who is sufficient for these things that is for the work of the Ministerie 2. Cor. 2.16 If therefore spirituall persons suffice not to execute to the full their spirituall charge though they should bend all their studie and care that way much more insufficient shall they be if they be entangled in temporall affayres for the well guiding and ordering whereof a whole man likewise is scarce sufficient Againe saith he no man that warreth entangleth himselfe with the affaires of this life 2. Timoth. 2.4 By affaires seculare here are not onely vnderstoode as the Iesuite imagineth merchandise traffike buying selling and such like but the care and charge also of ciuill gouernement of making lawes and orders for the ciuill state which must needs bee a great let to the spirituall busines and require greater studie and labor then the other baser workes which are named To this Augustine agreeth Quo iure saith he defendis villas Vnde quisque possidet quod habet Iure humano iure imperatorum quare quia ipsa iura humana per imperatores reges seculi Deus distribuit generi humano tract in Ihoann 6. By what law doest thou defend thy possessions by the lawe of man the lawe of the Emperors for these humane lawes by Gods ordinance are giuen vnto men by the Emperors and Kings of the world See then ciuill lawes and humane constitutions are giuen and made not by the Pope Priest or any other Prelate but onely by Kings and Princes and the ciuill magistrates 2 It were a moÌ„strous an vnnatural thing that any Ecclesiastical gouernor should haue power of life death for he hath no better right to the ciuil sword then the prince to the Ecclesiasticall sword and if it be not lawfull for the ciuill Magistrate to excommunicate which is as the spiâ—tuall sword and the greatest censure of the Church no more is it to be suffered that by the authoritie or commaundement of any Ecclesiasticall person any man should bee put to death The high Priest was not to deale with matters of bloud which touched the life but the offenders were brought to the gates of the citie where the magistrates sate Deuter. 17.5 Not to the temple where the priest ministred Nay we see that in the most corrupt times of the Iewish common-wealth namelie when they put our blessed Sauiour to death the priests did not challenge any such power It is not lawful say they for vs to put any to death Iohn 18.31 But that power was in the temporall Magistrate as Pilate said to Christ Knowest thou not that I haue power to crucifie thee and power to loose thee Ioh. 19.10 Ergo the Pope cannot bee a temporall prince to haue power of life and death 3 If the Pope be a temporall prince then hee may wage battaile which although the Iesuite dare not plainely affirme yet it followeth necessarilie vpon his assertion for it is lawfull for any temporall prince to make warre And it hath been the common practise of Popes and popish prelates so to doe There were great bitter battailes fought betweene Vrbane the sixt and the Antipope Clement in the which on the one side there were 5000. slaine Fox pag. 434. Henry Spenser a lustie young bloud Bishop of Norwich was the Popes Captaine generall in France where he sacked the towne of Grauenidge and put man woman and childe to the sword So Pope Iulius cast his keyes into the Riuer Tybris and tooke himselfe to his sword waged many battailes and at the last was encountred withall by Lewes the French King vpon Easter day where there was of his army slaine to the nuÌ„ber of 16000. But these warlike affaires of the Pope misliked the Papists themselues for hee was therefore condemned in the Councell of Turone in France Anno. 1510. We may see how well these furious Popes doe followe the rule of Christ who coÌ„maunded Peter to put vp his sword into his sheath If it were not lawfull for Peter to strike with the sword how is it lawfull for the Popes that I am sure dare not challenge more to themselues then was lawfull for Peter Thus wee see how absurd a thing it is that the Pope should bee a temporall Prince THE NINTH QVESTION OF THE PRErogatiues of the Pope BEside these priuiledges and immunities of the See of Rome which hitherto we haue spoken of both in spirituall and temporall matters there are other prerogatiues which haue been in times past giuen to the Bishops of Rome most blasphemous wicked which the Papists of this age are ashamed of and therefore passe them ouer with silence for Bellarmine saith nothing of them Wee will therefore spare our labor in confuting of them they are so grosse and absurd but onely bring them forth that the godly reader may vnderstand the
so well knowne in stories that I neede not come to particulars 6 Antichrist is called a wicked man and a man of sinne vers 3.8 And where shall you finde more wicked men then among the Popes Siluester the 2. gaue his soule to the diuell to obtayne the Papacie Fox pag. 167. Benno reporteth of Hildebrand that he poysoned sixe Popes to come to the Popedome Pope Stephen and Sergius tooke vp the bodie of Formosus and mangled it cutting off his head and fingers and so cast it into Tibris Fox pag. 120. We haue heard before what a holy Father Pope Iohn the 13. was he lay with his owne sister and with his fathers Concubines playing at dice called for the diuell was slayne in adulterie And was it not I pray you a common prouerbe in England He that goeth to Rome once seeth a wicked man he that goeth twise learneth to know him he that goeth the third time bringeth him home with him Fox pag. 841. argument Illyrici The third place we doe take out of the Apocalyps chap. 9. where is a playne storie set downe of the Pope 1 vers 1. He is a starre fallen from heauen he is departed from the ancient faith of Rome to superstition and idolatrie 2 He hath the key of the bottomlesse pit who giueth the crosse keyes in his armes but the Pope who sayth hee may euacuate all Purgatorie at once if hee will but he Who sayth he may Pleno iure currus animarum plenos secum ad tartara detrudere by full right carrie downe to hell with him charriots Ioden with soules cap. si Papa distinct 42. Is not this the Pope who then more fitly may be sayd to haue the key of the bottomlesse pit 3 There arise out of the bottomlesse pit a great flocke of Locusts that is the innumerable sort of begging Friers for they are in euery respect described First compared to Locusts for their number vers 3. There were an 100. diuers sorts of Friers Fox pag. 260. Secondly they had power giuen them for fiue moneths that is as Walter Brute expoundeth it taking a moneth for thirtie dayes a day for a yeere as it is prophetically taken an 150. yeeres for so long it was from the beginning of the Friers vnder Innocent the 3. anno 1212. to the time of Armachanus who preached disputed and wrote agaynst the Friers about anno 1360. Fox pag. 414. Thirdly they shall sting like Scorpions not slay all at once but venome and poyson the conscience with the sting of their pestilent doctrine Fourthly other parts also of the description agree as vers 7. They are as horses prepared to battaile that is stoute ambitious their haire as the haire of women that is they shall be effeminate and giuen to the lusts of the flesh their teeth as the teeth of Lions they by valiant begging shall deuoure the portions of the poore as it was well proued in King Henry the 8. dayes in the Supplication of beggars that the summe of the Friers almes came to a great summe in the yeere for the fiue orders of Friers had a penie a quarter for euery one of euery housholder throughout England that is for them all twentie pence by the yeere suppose that there be but ten housholds in euery towne and let there be twentie thousand parishes and townes in England it will not want much of twentie thousand pound Thus had they Lions teeth that is consuming and deuouring Lastly they haue a King vers 11. whose name is Abaddon a destroyer for the Pope their chiefe prince and patron hath by his Antichristian doctrine layd wast the Church of God Argument Chytraei The fourth place of scripture wee will take out of the 17. of the Apocalyps there the seate of Antichrist is described First vers 5. It is called Babylon the citie which raigneth ouer the Kings of the earth vers 18. This can be no other but Rome which then had the Empire of the whole world Secondly It is the citie built vpon seuen hils or mountaynes vers 9. that is no other but Rome Thirdly the whore which is Antichrist shall sit vpon the beast with seuen heads and ten hornes that is shall succeede in the Empire and haue the authoritie thereof so hath the Pope Fourthly the ten hornes that is the Kings of the earth shal giue their authoritie to the beast but afterward shall deuoure her flesh Euen so the Kings of the earth by their sword maintayned the authoritie of the Pope But now being taught by the Gospell they are made the Lords free men and begin to subdue their neckes from his yoke The fift place is 1. Iohn 2.22 Who is a lyar but he that denyeth that Iesus is Christ the same is Antichrist that denyeth the father and the sonne Euen so the Pope of Rome though not openly and apertly yet closely and subtilly is an enemie vnto the whole trinitie He exalteth himselfe aboue God the father because he taketh vpon him to dispense not onely agaynst the lawe of nature but agaynst the lawe of God the morall law and agaynst the precepts both of the old and new testament but a lawe cannot be dispensed withall but by the same authoritie or greater Agaynst Iesus Christ he exalteth himselfe and all his offices he denyeth him to be the onely Prophet saying the scriptures are vnperfect and that their traditions are also necessarie to saluation Agayne he maketh other bookes scripture then those which are Canonicall His kingly office he doth arrogate to himselfe in making lawes to binde the conscience in ordayning other Sacraments in granting Indulgences and Pardons saying that he is the head of the Church His Priesthood he is an enemie vnto constituting another priesthood after the order of Melchisedech then that of our Sauiour Christ which begun vpon the Crosse and remayneth still in his person being incommunicable to any other creature yet they make euery sacrificing Priest to bee of the order of Melchisedech He impugneth the office of the holy spirit counting that prophane which the holy Ghost hath sanctified as marriage and meates arrogateth in all things the spirit of truth not to erre applieth the merites of Christs passion after his owne pleasure by Pardons Indulgences by ceremonies and Sacraments of his owne inuention Fulk 2. Thess. 2. sect 10. Ergo we conclude out of S. Iohn that seeing he denieth Iesus to be Christ he is Antichrist Sixtly S. Paul sayth that Antichrist shal be an aduersarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Thess. 2.4 An aduersarie in doctrine teaching cleane contrarie to the Gospell of Christ so doth the Pope 1 The scripture sayth wee ought to put our trust onely in God and not in man Ierem. 17.7 and to call vpon God onely in the day of trouble Psal. 50.15 and to worship him in spirit and truth Iohn 4.24 The Papists say cleane contrarie that we must call vpon Saints and beleeue they can helpe vs and they teach vs to fall downe before
to disclaime therefore the maintenance which he hath of the Church for the Leuites beside the allotment of the tythes had their proper houses which they might sell and redeeme agayne Leuitic 25.32 As also that place 1. Timot. 3.2 will beare it where the Apostle would haue a Bishop to be harberous and giuen to hospitalitie which he shall be much better able to performe hauing some helpe beside the Church liuing of his owne inheritance So then it is not to be doubted but that Ecclesiasticall persons may together with spirituall liuings retayne their owne proper inheritance referring them both to one and the selfe same end that is to countenance their Ministerie and to be the better able to performe the externall dueties thereof in releeuing the poore helping the needie and such like Thirdly as touching the proper maintenance and reuenew of the Church which is by tithes diuers poynts are agreed of and accorded betweene vs. First that tithes due onely to the Church and cannot be alienated to any other vse nor be turned to the maintenance of lay men for there must be where tithes are payed a matter of giuing and receiuing Philipp 4.15 We giue spirituall and receiue temporall which because lay men doe not performe they haue nothing to doe with the tithe for not keeping the condition they cannot claime the couenant 2 The people are bound in conscience to giue of their goods vnto their lawfull Pastors according to the determination of the Church and the positiue lawes of Princes made in that behalfe the which they are bound to obey and the tenth being the hire of the labourer and the wages of the Lords workeman Math. 10.10 it shall be as great a sinne to defraude the Minister of his portion as to keepe backe the meate or wages from the hireling and labourer Iam. 5.4 3 We vtterly denie also and herein consent with our aduersaries that tithes are not pure almes as some haue been of opinion in times past but are a plaine debt of the people to their Ministers First the wages or reward of the labourer is no almes but his due and of right belonging to him but tithes are so vnto Ministers who labour in the Lords haruest 1. Timoth. 5.16 Ergo no almes Secondly almes doe alway exceede the desert of the almesman they shewe the beneuolence and free heart of the giuer not any merite or worthines in the receiuer but tithes and all other temporall gifts are farre inferiour to the labours of Ministers for what are temporall things to spirituall 1. Cor. 9.11 Ergo no almes Thirdly the tenth is the Lords part and by him it is assigned to his faithfull Ministers which in Gods stead doe teach vs 2. Cor. 5.20 But almes cannot be giuen vnto God Agayne the tenth is as an inheritance to the Church and to bee counted as the corne of the barne or the abundance of the winepresse Numb 18. vers 26.27 It is vnto them as the fruite of the earth and encrease of the ground to the husbandman Therefore to be counted no almes from men but the blessing of God both vpon the pastor and the people 4 We also agree that it is not meete that the maintenance of Ministers should be voluntarie or left to the peoples choise but that it is conuenient iust equall requisite that both by lawes of Princes and constitutions of the Church prouision should be made as there is for the necessarie certayne and competent maintenance of the Church First the tenths in the lawe were established by a perpetuall ordinance Ergo the maintenance of Ministers ought now also to be confirmed by positiue lawes as then tithes were the argument followeth for if their Ministerie deserued such assurance of their maintenāce which did but serue at the Altar much more now doth the Ministerie of the Gospel deserue it And the Apostle also seemeth so to reason 1. Corint 9.14.15 that as they which wayted on the Altar were partakers of the Altar so God hath ordayned sayth he that they which preach the Gospell should liue of the Gospell That is as then the people did not onely giue tithes voluntarily but were bound by lawe to doe it euen so God hath ordayned that Ministers should liue of the people and by this ordinance of God the people may as well be bound vnto it now as they were then Secondly if Ministers bound in conscience to feed and instruct the people may also be enforced and vrged by the constitutions of the Church and lawes of Princes to do that which in conscience they are bound why may not the people likewise be constrayned by publike lawe to performe that dutie to their pastors which their owne conscience doth vrge them vnto Thirdly experience teacheth that men are hardly euen liuing vnder a law brought to pay their rights to the Church no not in those places where they can take no exception against their pastors how much more vnwilling would they be I speake of those which are not yet wonne to a through liking of the Gospel if they were left to their owne libertie 5 We also acknowledge as Bellarmine seemeth to grant cap. 25. that to pay precisely the tenth is not now commanded by the law of God as though that order could not be changed by any humane law as the Canonists hold but men necessarily were bound to pay tithes But thus farre forth we hold that it is groūded vpon Gods law first in respect of the equitie of the law in paying of tithes which is this that the Ministers ought to liue of the people and to haue sufficient competent maintenance by them which equitie and substance of the law is morall and ought alwaies to continue being grounded vpon the law of nature Thou shalt not musle the mouth of the oxe that treadeth out the corne Secondly in as much as the lawe of the land and of the Church doth confirme this ancient constitution of tithes which is left indifferent of itselfe we are bound to obey such lawes being agreeable to the word of God And in this sense also tithes may be sayd to be due by the lawe of God because Gods word commandeth obedience to our Magistrates in all lawfull ordinances 6 Though the lawe of tenths be not now necessarie as it was a ceremonious duetie but it is lawfull either to keepe that or any other constitution for the sufficient maintenance of the Church whether it bee more or lesse then the tenth part yet we doubt not to say that this prouision for the Church maintenance by paying of tithes is the most safe indifferent and surest way and no better can come in the place thereof First it is the most equall way to haue euery thing in the kinde according to the Apostles rule Let him that is taught make his teacher partaker of al his goods Galath 6.6 But this cannot be so conueniently done any other way as by erecting of a set stipend or such like as by
is earned and deserued it is no almes The Protestants FIrst we say that no idle persons ought to be maintained in a Christian commonwealth but they that haue not any other necessary calling should labour with their hands and therefore Monkes that are fit for no other seruice in the Church ought to labour and worke 1 Saint Paul giueth a general rule He that will not worke let him not eate 2. Thessal 3.10 speaking of those that haue no necessarie calling in the Church Ergo Monkes must worke or els by S. Paules rule not eate The Rhemists answere that this is but a naturall admonition or counsel Nay it is a precept and commandement that all in their seuerall places and callings should labour none liue idlely for S. Paul saith not this I counselled you but this I warned you of or denounced vnto you and he calleth those that followed not this rule inordinate walkers 2 Againe if you will needes haue Monks let them be as they were in times past for then they were lay men and laboured with their hands till anno 606. when Boniface made a decree that Monkes might vse the office of preaching and Christening but before that Monks were forbidden by the generall Councel of Chalcedon not to entermeddle with matters Ecclesiasticall Fox pag. 154. But perhaps they will say as they doe that some of them work as their Nunnes And I pray you why not their Monkes too I thinke their great bellies hinder them Neither are their Monkes altogether idle for some of them in painting caruing grauing and garnishing their Idols are very cunning But according to the saying they might better be idle then ill occupied and as good neuer a whit as neuer the better 3. Neither is it to be permitted that Friers should get their liuing by begging for what are they els but valiant beggers First there ought to be no beggers in the common-wealth as Deuteron 15. Though the Lord say that they should neuer be without poore or beggers which should want their helpe vers 11. Yet vers 5. this charge is giuen that by them that is their default there should not be a begger in Israel they should so prouide for the poore that they neede not go a begging There are also positiue lawes to restraine the number of beggers and therefore there is no reason that by a number of idle vagrant persons belli-god Friers that begging order should be enlarged Secondly but seeing it can not bee chosen but there must needes be some beggers they ought not to bee young sturdie lubbers that are able to worke as most of the Friers were but such as are described Luk. 14.21 where the King saith to his seruants Goe out quickly and bring hither the poore the maimed the halt the blinde Ergo such lusty fellowes ought to liue by the sweate of their browes not to eate vp the bread of the poore Lastly in the sermons Ad fratres in eremo which are ascribed to Augustine thus we reade Eia fratres mei semper boni aliquid facite quem tadet orare vel psallere non desistat quem taedet orare vel psallere manibus laborare non desistat My brethren alwaies bee ye doing of some good if you bee wearie of praying sing if of singing then labour with your hands And in the same place old men onely of 80. yeere old are exempted from working And in another place Augustine sheweth that the Monkes in his time did so plye their worke Vsque adeo vt etiam naues oneratas in ea loca mittant qua inopes incolunt that they sent shippes laden with necessaries vnto those places where the poore inhabited De morib eccles cap. 32. Ergo in Augustines time Monkes liued not by begging but with labour of their hands Thus by Gods goodnes we haue finished this question and this whole Controuersie One other question remaineth whether the Monasticall life be meritorious or not which we haue referred to another place when we shall come to the question of Virginitie in generall and the priuiledges thereof THE SEVENTH GENERALL CONTROVERSIE CONCERNING THE CIVIL MAGISTRATE MAny things which Bellarmine in this controuersie laboureth to proue are agreed vpon betweene vs and our aduersaries and therefore we will spend no time in them 1 We teach as well as they that there ought to bee Magistrates Princes and gouernours amongst Christians contrarie to that which the Anabaptists hold that there ought to bee equalitie among Christians The holy Ghost Iudg. 17.6 19.1 maketh this the cause of al disorder At that time in Israel there was no King amongst them but euery man did that which seemed good in his owne eyes 2 We doe hold that euen wicked Kings and Tyrants haue power ouer the goods and liues of men neither that it is lawfull to disobey them but in matters onely belonging to our conscience where it is better to obey God then men Ieremy 27.6 I haue giuen saith the Lord all these lands to Nabuchadnezzar 3 Concerning the power of Princes we grant that they may make lawes and ordinances to gouerne the people by Prou. 8.15 that they may punish the offenders of their lawes Rom. 13. They doe not beare the sword for nought That it is lawful for Christian Princes vpon iust occasion to wage battaile Luk. 3.14 Iohn Baptist doth not condemne the calling of Souldiers but teacheth them to vse it aright These things then being agreed vpon on both sides the seuerall questions wherein we differ from them and they from the truth are these 1 Concerning the authoritie of the Prince in Ecclesiasticall matters three parts of the question First whether he haue power ouer persons Ecclesiasticall Secondly whether ouer their goods Thirdly whether in Ecclesiasticall causes 2 Whether the ciuill Magistrate may prosecute heretikes to death and whether he ought to be the Iudge of heretikes with other like questions 3 Whether the positiue and ciuill lawes of Princes doe binde their subiects and oblige them simply in conscience This matter we haue discussed before Controuer 4. quaest 7. part 1. 4 Whether the Pope ought or may excommunicate the Prince or Emperour or otherwise hath any temporall iurisdiction aboue him this question also is handled before Controu 4. quaest 8. part 1. THE FIRST QVESTION CONCERNING THE AVthoritie of the Prince in Ecclesiasticall matters THis question hath three parts First whether he haue power ouer the persons Ecclesiasticall Secondly whether ouer their goods Thirdly whether the Prince be chiefe in causes Ecclesiasticall THE FIRST PART CONCERNING THE AVTHOritie of the ciuill Magistrate ouer Ecclesiasticall persons The Papists THe Clergie is not bound to keepe and obserue the ciuill and positiue lawes error 98 of Princes if they be contrarie to the Canons of the Church neither ought they for any cause to bee cited before the ciuill Magistrate or to be iudged by him Bellarm. de Clericis cap. 28. It is absurd saith the Iesuite that the sheepe should iudge the
lauer of regeneration and word of Sanctification all the sinnes in men regenerate are healed yea euen those which by humane ignorance afterward are committed Non vt baptisma quoties peccatur toties repetatur sed quia ipso quod semel datur fit vt non solum anteà verùm etiam posteà quorumlibet peccatorum venia fidelibus impetretur Not that Baptisme so oft as a man sinneth is to bee repeated but by vertue of that which is once giuen it commeth to passe that the faithfull haue remission of their sinnes not onely before but also after Ergo Baptisme hath it force not onely for the present but it reacheth vnto the time following THE THIRD PART OF THE LIBERTIE and priuiledges obtained by Baptisme The Papists 1. THey haue defined that a man by Baptisme is not onely debitor fidei sed etiam vniuersae legis Christi implendae error 109 not onely a debter of the faith but is made a debter to performe the whole law of Christ Concil Trident. sess 8. can 7. that is Baptisme is not onely a signe of free iustification by faith neither doth he which is baptized professe himselfe onely by faith to bee iustified but partly also by his workes and the keeping of the commandements of Christ. The Protestants Ans. IN Baptisme wee make profession of our obedience to die vnto sinne and rise vp to newnes of life Rom. 6.2 yet not thereby to bee iustified but in being baptized wee shew our faith and hope onely to looke for remission of sinnes and saluation of our soules by the death of Christ. Argum. 1. Circumcision in place whereof Baptisme is giuen to vs is called by the Apostle a seale of the righteousnes of faith Rom. 4 11. not of the righteousnes of workes much more then is Baptisme which is a Sacrament of the Gospell a pledge vnto vs of the iustice of faith Argum. 2. By Baptisme we are freed from the curse of the lawe for it is a Sacrament of the death of Christ and of all the benefites thereof and Christ by his death hath borne for vs the curse of the lawe Galath 3.13 But if by Baptisme we binde our selues to the obseruance of the lawe to bee iustified and finde life thereby we must needes fall into the curse because we are not able to keepe the commandements Wherefore seeing Baptisme deliuereth vs from the curse it also exempteth vs from the workes of the lawe The Papists error 110 2. ALthough Christians are bound by solemne vow in Baptisme to walke in obedience before God and to keepe his commandements yet are they not therefore freed and exempted from the obseruance of the lawes and ordinances of men the which they are bound in conscience to keepe and vnder paine of damnation Bellarm. cap. 16. The Protestants BAptisme onely bindeth vs to keepe the commandements of God and so far forth also to obey men as they commaund things lawfull but wee must not be brought in bondage to mens traditions and obseruations seeing we are the Lords free men and by Baptisme consecrate to his seruice Argum. Math. 28.19 Goe and teach baptizing them c. and teaching them to obserue all that I haue commanded you Ergo Baptisme bindeth vs onely to the obseruation of Gods precepts 1. Corinth 7.23 Yee are bought with a price be not the seruants of men Baptisme is a signe of the death of Christ the price of our redemption Ergo wee are freed from all meere humane seruice in receiuing of Baptisme For this cause is it called the Baptisme of Christ Augustine saith Paulus dixisse legitur euangelium meum baptismum autem Christi nemo Apostolorum ita vnquam ministrauit vt auderet dicere suum Paul is read to haue said My Gospell but neuer any of the Apostles durst call the Baptisme of Christ their Baptisme Ergo seeing it is the Baptisme of Christ and we are onely baptized in his name not in our owne name or the name of men wee must onely hope to bee saued by faith in him and become his seruants wholly THE SEVENTH QVESTION OF THE difference betweene the Baptisme of our Sauiour Christ and the Baptisme of Iohn The Papists THe Baptisme of John they say was of another kinde then Christs Baptisme was neither was it sufficient without Christs Baptisme nor had the error 111 like force or efficacie as his Baptisme had and therefore such as had been baptized of Iohn were afterward admitted to Christs Baptisme Concil Trident. sess 8. canon 1. Bellarm. lib. 1. de baptis cap. 20.21 Argum. 1. Matth. 3.11 Iohn himselfe saith I baptize you with water but hee shall baptize you with the holy Ghost Ergo Iohns Baptisme and Christes not all one for Iohns Baptisme gaue not the holy Ghost Bellarm. ibid. Ans. Iohn speaketh not of diuerse Baptismes but of diuerse operations and ministeries in one and the same Baptisme for Iohn as all other ministers doe did but giue water and Christ working together with them giueth the holy Ghost But it will be answered that Iohn saith not he dooth baptize but hee shall baptize Ergo Christ did not baptize together with Iohn by his spirite Ans. The same Iohn in another place speaketh of Christ in the present tense Iohn 1.33 This is hee which baptizeth with the holy Ghost Ergo Christ did both then baptize with his spirite and afterwards also more manifestly when the giftes of the spirite began to bee shed forth more plentifully vpon men Argum. 2. Saint Paul baptized twelue men at Ephesus with Christs Baptisme that had receiued Iohns before Act. 19.4.5 Ergo Iohns Baptisme was not the same that Christs was Bellarm. Ans. There can be no such thing gathered out of that place for those words in the fifth verse When they heard this they were baptized in the name of the Lord Iesus are part of the narration which Paul maketh of Iohns manner of Baptisme so that the sense is this they that heard Iohns doctrine were baptized in the name of the Lord Iesus It is not so to be read as though they were baptized againe of Paul but he laieth onely his hands vpon them that had before receiued the Baptisme of Iohn The Protestants THat Iohns Baptisme was not diuerse from Christs Baptisme but was all one with it in propertie and effect and that they which were baptized by Iohn were baptized into the name of Christ and therefore needed not againe to bee baptized thus it is made manifest out of Scripture Argum. 1. Iohns Baptisme differed not in the matter of the Sacrament for he baptized with water as Christs Apostles did There was also the same forme of both the word of God for Iohn also taught the people to beleeue in Iesus Christ that was to come Act. 19.4 There was also the same scope and ende of Iohns Baptisme For hee preached the Baptisme of repentance for remission of sinnes Mark 1.4 Ergo it was the same with the Baptisme of Christ. Argum. 2. If
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
Pastors and of the election of the Pope pag. 197 3 Of Ecclesiasticall degrees and orders 3. parts 1 Of the seuen degrees of popish priesthood p. 199 2 Of the difference of Bishops and other Ministers pag. 201 3 Of the office of Cardinals pag. 205 4 Of the keyes of the Church 4. parts 1 Wherein the authoritie of the keyes consisteth pag. 206 2 To whom the authoritie of the keyes â—s committed p. 208 3 Whether the Pastors of the Church haue absolute power to remit sinnes pag. 210 4 Of the effect of binding and loosing pag. 212 5 Of the marriage of Ministers three parts 1 The marriage of Ministers lawfull pag. 214 2 Men may be admitted to Orders after second marriage pag. 219 3 Whether perpetuall abstinence be required in married Ministers pag. 221 6 Of the maintenance of Ministers by tithes two parts 1 Whether the paiment of tithes bee necessarie pag. 228 2 By what right tithes are due pag. 229 The sixt controuersie of Monkes and Friers sixe questions 1. quest Of the originall of Monkes and of their diuers sects pag. 232 2 Of the difference betweene Euangelicall Counsels and precepts pag. 236 3 Of vowes in generall three parts 1 Whether it be lawfull for Christians to vow pag. 239 2 Wherein lawfull vowes consist pag. 241 3 Whether voluntarie vowes properly be any part properly of the worship of God pag. 242 4 Of Monasticall vowes 3. parts 1 Of the vow of voluntarie pouertie pag. 244 2 The vow of Monasticall obedience p. 246 3 Of the vow of chastitie pag. 247 5 Of Monasticall persons foure parts 1 Whether the younger sort ought to professe Monkerie pag. 251 2 Whether children may be made Monkes without their parents consent pag. 253 3 Whether married persons may with mutuall consent become votaries pag. 254 4 Whether marriage not consummate may without consent bee broken for the vow of continencie pag. 256 6 Of the rules and discipline of Monasticall life foure parts 1 Of the solitarie austere life of Monks pag. 257 2 Of the habite and shauing of Monkes pag. 259 3 Of their Canonicall houres pag. 261 4 Of the maintenance of Monkes pag. 262 The seuenth generall controuersie of the Ciuill Magistrate foure questions 1 Of the authoritie of the Prince in Ecclesiasticall matters foure parts 1 His authoritie ouer Ecclesiasticall persons pag. 266 2 Ouer Ecclesiasticall goods pag. 267 3 In causes Ecclesiasticall pag. 268 4 Whether the Prince may be sayd to bee the head of the Church in his kingdome pag. 271 2 The authoritie of the Prince in punishing heretikes 1 Whether the iudgement of heresie any way belongeth to the Prince pag. 274 2 How an heretike is to be tried pag. 275 3 How heretikes are to be examined and punished Ibid. 3 Whether the positiue lawes of Princes doe binde in conscience 4 Whether the Prince may be excommunicate of the Pope THE SECOND BOOKE CONTAINETH SIXE CONTROVERSIES The first controuersie which is the eight in the whole is concerning Angels three questions 1. quest Of the hierarchie of Angels 2. parts 1 Of the degrees of Angels p. 291 2 Whether Michael be the Prince of the Angels pag. 292 2 Of the ministerie of Angels three parts 1 Of their externall ministerie in the protection of the Church pag. 293 2 Of their spirituall office about our prayers pag. 295 3 Whether Angels know our hearts pag. 296 3 Of the worship of Angels 2 parts 1 Of their worship in generall pag. 299 2 Of the inuocation of Angels pag. 300 The ninth generall controuersie concerning Saints departed two parts 1. part Of those that suffer punishment being departed two questions 1 Of Limbus Patrum and of the apparition of Samuel pag. 302.305 2 Of Purgatorie foure parts 1 Whether there be any Purgatorie pag. 307 2 Of the circumstances of Purgatorie pag. 310 3 Of prayer for the dead p. 312 4 Of burials funerals p. 315 2. part Of the Saints that are in ioy and blisse after their departure 9. quest 1. quest Of the blessed estate of the Saints and of Canonizing of Saints pag. 320 2 Of the adoration of Saints 3. parts 1 Whether they are to bee adored and of othes vowes made to Saints pag. 325 2 Of the diuers kindes of worship pag. 330 3 Of the kissing of holy mens feete pag. 331 3 Of the inuocation of Saints three parts 1 Whether prayers are to be made vnto them pag. 332 2 Whether they pray for vs pag. 334 3 Whether they vnderstand our praiers p. 335 4 Of the reliques of Martyrs foure parts 1 Of the worshipping of Reliques pag. 338. 2 Translation of Reliques pag. 340. 3 Preseruing of Reliques pag. 342. 4 Miracles of Reliques pag. 343. 5. question 1. Of Images foure parts 1 Of the difference of Idols Images p. 347 2 Whether it bee lawfull to haue Images pag. 348 3 Whether to be worshipped pag. 350 4 What manner of worship it should be p. 353 2. Of the signe of the Crosse 4. parts 1 Of the Crosse whereon Christ suffered p. 355 2 Of the image of the Crosse. pag. 357 3 Of the signe of the Crosse. pag. 359 4 Of the power or efficacie of the Crosse. p. 360 5 An appendix concerning the name of Iesus pag. 361 6. quest Of Temples and Churches fiue parts 1 Of the situation and forme of Churches pag. 3â—2 2 Of the ende and vse of Churches three parts pag. 365 1 Whether they are built for sacrifice pag. 365 2 Whether they be holy places in theÌ„selues pag. 367 3 Whether they may be dedicate to saints pag. 368 3 Of the adorning of Churches pag. 370 4 Of the dedication of Churches pag. 372. 5 Of thinges hallowed for Churches pag. 373 7 Of Pilgrimages and Processions and of the holy land pag. 375 8 Of holy and festiuall daies fiue parts 1 Of holy dayes in generall 378 2 Of the Lords day 379 3 Of the festiuall dayes of Christ and the holy Ghost pag. 386 4 Of the festiuities of Saints 1 The number of them 2 The manner of keeping them pag. 388 3 Of their vigils p. 391 5 Of Lent and Imber daies pag. 392 9 Of the Virgin Mary 1 Whether she were conceiued without sinne pag. 398 2 Whether she vowed virginitie pag. 400 3 Of her assumption into heauen pag. 401 4 Of the worship due vnto her pag. 402 5 Of the merites of the virgine and of the Aue Maria. pag. 404 The tenth controuersie hath but one question concerning the mediation and intercession of Christ. pag. 406. The eleuenth controuersie concerning the Sacraments in generall three questions 1. quest Of the definition and nature of a Sacrament 1 Of the efficient cause or institutor of the sacrament pag. 408 2 Of the forme manner of consecration pag. 409 3 Of the instrumentall cause which is the Minister pag. 413 4 Of the vse whether the Sacraments be seales pag. 414 2. quest Of the efficacie and vertue of the Sacraments 1 Whether the SacrameÌ„ts