Was not here great amitie and loue thinke you amongest the Popes Another notable example of their vnitie we haue in Pope Vrbanus time the 6. against whom stood vp a contrarie Pope in Fraunce named Clement it is worth the noting what coyle these two popes kept between whō many battailes were fought many thousands slaine Pope Vrbane beheaded fiue Cardinals together after long torments Bishop Aquilonensis because he did ride no faster was had in suspition and slayne and cut in peeces by Vrbans souldiers at his commaundement behold here I pray you the vnitie of these Catholikes We will adioyne one other example no longer since then in king Henry the eights time The Duke of Bourbon being the leader of the Emperors armie layd siege to Rome and sacked it the souldiers brake in vpon the Pope which was Clement the seuenth being at Masse slew diuerse of the Priests and one Cardinall called Sanctorum quatuor they layd siege to the Castle of S. Angell so long till the Pope yeelded him selfe The souldiers dayly that lay at the siege made iestes of the Pope sometime they had one riding like the Pope with a whore behind him sometimes he blessed sometime he cursed sometime with one voyce they would call him Antichrist See here is their Catholike obedience to their chief Bishop Thus much concerning their vnitie and concord in life Let vs likewise take a view of their vnitie in doctrine We heard before how Pope Stephen and Sergius abolished the decrees of Formosus how then saith the Iesuite that the decrees of Popes do consent together The Councell of Basile and Constance before that decreed that the Pope should be subiect to generall Councels but this Canon was afterward reuersed and now generally the Papists hold the contrary that the Pope is aboue Councels Let vs see the consent of their writers Bellarmin lib. 1. de verbo cap. 12. maintaineth against Lyranus Driedo Genebrard and others that Iudith was in Manasses time Against Alphonsus de Castro that heretikes are no members of the Church Lib. 3. de Eccles. cap. 4. Against Iohannes de turre cremata that faith is not necessarie to make one a member of the Church Lib. 3. de Eccles. cap. 10. And euery where the Iesuite taketh great libertie to confute and controll other his felow Papistes belike hauing found out some starting holes that they either knew not or were ashamed to creepe into as the Iesuite doth But saith he we denie not but that we haue dissentions but they are not in materiall points but in such things as appertaine not to faith I meruaile he blusheth not thus to say him selfe knowing the contrary Is it not a substantiall point and belōging to faith to know which bookes are canonicall Scripture which are not But in this question they do much disagree Caietanus the Cardinall saith that we must acknowledge no Scripture but that which was either written or approued by the Apostles But Catharinus a Papist doth reiect that opinion Hugo Cardinalis Arias Montanus do hold no bookes of the old Testament to be canonicall which are written onely in Greeke the Papistes now generally hold the contrary Ex Whitacher 1. contr c. quaest cap. 6. Bellarmin saith that all those opinions which the Church holdeth as articles or preceptes of faith were deliuered by the Apostles that the Church must not now seeke for new reuelations but content her selfe with the Apostolike traditions and doctrine de Scriptur lib. 4. cap. 9. Out of the which words it doth necessarily folow that the church is not now to foūd any new article of faith but this generally is denied by the Papistes and Stapleton an English Papist is not ashamed to say that the Church may adde more bookes to the canonicall Scripture by her absolute authoritie Further to beleeue that the virgine Marie was without sinne yea conceiued without originall sinne is now amongest the Papistes receiued for an article of faith and therefore in Paris none are admitted to be Doctors of Diuinitie which doe not first confirme this article by their oth Yet this was a great question betweene the Scotistes and Thomistes and a great and hote contention arose about this controuersie anno 1476. betweene the Dominicke Friers who affirmed that she was conceiued in sinne and the Franciscanes that held the contrary But these Franciscanes had the vpper hand and foure of the other order were condemned and burned for it at Berne and yet for all this our aduersaries will say still that they varie not in matters of faith Thus we haue seene what is to be thought of Popish vnitie Now to answere briefly to their false accusation whereby they charge vs with manifold schismes and dissentions yea Bellarmin is not ashamed to say that an hundred seuerall sectes are sprong amongest vs. cap. 10. lib. 4. de Eccles. 1 We say with S. Paule oportet haereses esse 1. Cor. 11. there must be heresies and diuisions in the Church And it is a signe we haue the truth when the deuill goeth about by schismes and contentions to hinder the preaching thereof We answere to you as Augustine did to the paganes Non proferant nobis quasi concordiam suam hostem quippe quem patimur illi non patiuntur Let them not boast of their concord and cast in our teeth the dissention of Christians the enemie assaulteth not them as he doth vs Quid ibi luchri est quia litigant vel damni si litigant the deuill shall get nothing if they should disagree nor lose any thing by their agreement for he hath sure hold enough of them already consenting all in Idolatrie But amongest Christians he laboureth to hinder the truth by discord because he can not otherwise withdraw them frō the true Religion Hearken now ô ye Papistes if you consent together it is in euill so long it pleaseth the deuill well enough he should destroy his owne kingdome in sowing dissention amongest you for you fight for him He vseth to cast fire brands amongest good Christians to withstand by this meanes the proceeding of the Gospell 2 It is a great sclaunder that there are so many diuisions amongest vs an hundred saith the Iesuite but he shall neuer proue ten He might haue bethought him selfe of a full hundred of sectes amongest his owne darlings the Monkes and Friers as M. Fox hath faithfully gathered the number pag. 260. 3 Those few schismes and dissentions which we haue and yet to many we must needes confesse are not about points of faith and articles of Religion but concerning some things belonging to discipline and Church gouernement which matters we denie not but haue bene somewhat to hotely and egerlie folowed of some amongest vs but God be thanked this contention hath not bene pursued by fire or death as the Franciscanes did persecute the poore Dominickes nor yet to the pronouncing of ech other heretikes as Eugenius your Pope was condemned as an hereticke in the Councell of
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
SYNOPSIS PAPISMI THAT IS A GENERALL VIEWE OF PAPISTRY wherein the whole mysterie of iniquitie and summe of Antichristian doctrine is set downe which is maintained this day by the Synagogue of Rome against the Church of Christ together with An Antithesis of the true Christian faith and an Antidotum or counterpoyson out of the Scriptures against the whore of Babylons filthy cuppe of abominations Deuided into three bookes or Centuries that is so many hundreds of Popish heresies and errors 1. COR. 11.9 There must be heresies that they which are approued amongst you might be known TITVS 3.10 A man that is an heretike after the first and second admonition auoyde AVG. DE VERA RELIG CAP. 6. Ecclesia Catholica vtitur gentibus ad materiam operationis suae haereticis ad probationem doctrinae suae schismaticis ad documentum stabilitatis suae alios inuitat alios excludit alios relinquit omnibus tamen gratiae Dei participandae dat potestatem siue illi informandi adhuc siue reformandi siue recolligendi sunt The true Catholike Church doth vse the Gentiles as matter to worke vpon heretikes for the trial of their doctrine schismatikes to proue their constancie the first she inuiteth the second she excludeth the third she leaueth yet to them all she offereth the grace of God in instructing the Gentiles reforming of heretikes and bringing home againe schismatikes Collected by Andrew Willet Bachelor of Diuinity AT LONDON â—â—â—nted by Thomas Orwin for Thomas Man dwelling in Pater noster row at the signe of the Talbot 1592. TO THE RIGHT VERTVOVS MOST EXCELLENT AND NOBLE PRINCESSE QVEENE ELIZABETH OVR DREAD LADY BY THE GRACE OF GOD Queene of England France and Ireland defender of the faith c. WHen we call to minde most gracious and dread Soueraigne the manifold blessings which the Lord by your Highnes hand hath reached forth to this Realme Church of England the long flourishing peace which the land vnder your prosperous gouernmeÌ„t hath these many yeares enioyed the like whereof neither our forefathers haue seene nor other countries knowne The notable reformatioÌ„ also of the church purging of the house of God which daies the holy Martyrs and seruants of God long sighed for and desired to see but saw them not When we doe consider these things we nothing doubt to say that the prophecie of Esay is fulfilled in these our daies who saith concerning the Church Kings shall be thy nursing fathers and Queenes thy nursing mothers as it is also prophecied in the Psalmes In stead of thy fathers thou shalt haue children whom thou mayest make Princes in all lands For now who seeeth not that many Christian Princes in the worlde are become the children of the Church Your Maiesties renowmed father king Henry the eight and your Highnesse brother of blessed memory king Edward the sixt did but begin the foundation of the Temple and lay the plot and with Dauid prepared gold siluer brasse iron and all thinges needfull for the building but it was his good pleasure that you with peaceable Salomon should finish the building and with Zorobabel should prosper with the stone of tinne in your hand The Lord hath made you a wall and a hedge to his vineyard to keepe out the wilde boare a goodly tree to giue shade to the beasts of the field succour to the â—oules of the aire a nurse to the people of God to carry them in your bosome as the nurse beareth the sucking child The Lord Christ would once againe hang vpon the breasts of a Virgin God hath raised you vp a Deborah to iudge Israel an Esther to deliuer the Church the Lord hath made you as that vertuous matrone that doth cloath her family with double rayment your Realme flourisheth with true religion and abundance of peace this is our double apparell Now seuen women shal no more take hold of one man saying Come let vs be called by thy name but thousands of men make sute to one woman as all Israel went vp to be iudged of Deborah What though the Papists fret and storme and cut your Maiestie very short saying that the Prince ought neither to giue voice in couÌ„sell for matters of religion nor make Ecclesiastical lawes and would as Zedechiah his eyes were put out Adonibesech his fingers cut off so both take away the eye of your iudgement and your right hand of power in Ecclesiasticall matters What though another foule mouthed Iesuite doth most impudently slaunder your Maiestie saying in great contempt I am reipsa Caluinistis in Anglia mulier quaedam summus Pontifex est As for them let them wander and run vp and down in the Citie barking and snarling like hungrie dogges seeking meat and shall not be satisfied as the Psalme saith yet shal the building prosper vnder your hand the people of God doe cry out with shoutings Grace grace vnto it the whole Church of God from all partes of the world saluteth you saying We haue blessed you out of the house of God do encourage you to go forward gird thy sword to thy thigh prosper thou with thine honor ride on because of the word of truth God hath giuen into your hand a two edged sword with one edge iâ— defendeth the Church from false religion with the other the coÌ„mon wealth from oppression as an ancieÌ„t father saith Tunc iustitia dicituâ— gladius ex vtraque parte acutus quia hominis defendit corpus ab exterioribus iniurijs animaÌ„ à spiritualibus molestijs To Kings Princes it is especially said Thou shalt walke vpon the Lyon and Aspe the young Lyon and Dragon thou shalt tread vnder thy feete The Lyon is the open enemy the Aspe dragon is the close hypocrite that peruerteth religion The good lawes of Princes are as the pitch of Noahs arke it was pitched within and without so good Princes are to prouide both for the safetie of the land from forraine enemies abroad and to preserue the soundnes of religion from corruption of heresie at home How lawfull your Maiesties gouernement is and how well pleasing before God the sequele and effect doth abundantly shew Salomon asked wisedome and he receiued both riches and honor withall none of all these hath God denyed to you the Lord loueth you his left hand is vnder your head his right hand doth embrace you as the wiseman saith At his right hand is length of daies at his left riches honor all these hath the Lord graunted vnto you and thus the Lord honoreth those that honor him And as your Maiestie doth proceede and continue in aduauncing the Lords honour so he is able yet to do greater things for you Now then seeing your Highnes is our Zorobabel the chiefe builder of Gods house and the rest of your faithfull subiects are the helpers and workemen some as labourers vnder you I your humble and meanest subiect
as a poore labourer fit but to carry rubbish stones and to serue other builders haue forced my selfe to do somewhat towards the building of Gods house I haue therfore may it please your Maiestie in this worke set downe the bodie and summe of all Popish opinions whatsoeuer wherein we dissent from them and they from the truth and haue endeuoured to lay open their nakednes that euery man may see their great brags and small abilitie words but no matter great promises yet little performed and why as Augustine saith Ostēdere hoc non possunt non quia ingenium deest sed quia bona causa This labour of mine was thought to be very expedient for these times and not before enterprised by any that men not learned might in one volume finde all the controuersies of religion which their leisure would not suffer them to collect them selues Many of our learned countrimen haue in some choise principal controuersies as the Lords valiant champions maintained the truth strongly against the common aduersarie but this small labour as it pleased the Lord was left for me they haue borne the heate of the day the coole euenings worke is cast vpon me They haue built with hewen stones the brick-worke is my lot they haue squared the tall cedar trees the wilde figge trees must be hewen out by my hand This simple worke I haue presumed to present to your Maiestie as a token of my dutie and seruice a poore scholers gift as a signe of my thankfulnes to God and your Maiestie by whom we haue both leisure and maintenance to follow our studies for as the Poet saith Deus nobis haecotia fecit God through you hath wrought vs this peace And I was emboldened the rather to offer this simple labor to your Highnesse remembring your Princely gracious disposition which hath bene wont to accept with great fauour and regard the meanest gifts of your subiects yea hath not refused to receiue posies and nosegaies at their hands With the same Princely countenance I beseech your grace to receiue this posie of mine Non florum sed foliorum A princely minde your Highnesse knoweth is as well seene in accepting of small giftes as giuing of great as Alexander said to a souldier vpon whom he bestowed a citie Si tu non es dignus tanta recipere ego tamen dignus tanta donare so the speech somewhat altered me thinketh I heare your Maiestie thus saying to me Licet non tu dignus tantula donare ego tamen digna tantula accipere though it be not fit for thee to offer so small a gift yet it standeth with my Princely nature to receiue it And now O noble Queene our dread Soueraigne the mother of Israel a nurse to the people of God be strong and feare not the Lord fighteth for you it is the truth the ancient Catholike Apostolike faith which we vnder your leading and protection do professe As for your enemies they shal be as the dust before the wind and as the clay in the streetes but your crowne shal flourish your horne shal be exalted In you is that saying verified as it was somtime in Dauid The stone which the builders refused is become the headstone of the corner You were somtime black with sorow and the sunne of affliction hath looked vpon you but now the Lord hath made you comely beautifull as the morning faire as the moone giuing his Church vnder on abundance of blessings so that we may now all say This is the day which the Lord hath made let vs reioyce and be glad in it yea we will not cease still to pray with the Church of God O Lord saue now send vs now prosperitie That the Lord would in mercy yet lengthen out these good daies and so replenish your roiall hart with his grace that you may still bring forth fruit in your age that what worke the Lord hath yet to bring to passe in his Church it may be finished by your hand that both this your Realme of England may still be strōgly fenced and hedged about with all temporall blessings as also the watch-tower and watchmen of the Church may thriue and prosper in their spirituall businesse And as the Temple of God is now built set vp aloft so the riuer of God may flow and the streames therof make glad the people of God that all the land may be filled with knowledge as the waters couer the sea and as Aarons siluer bels in the Temple so the voice of the Gospell may be heard ouer the whole land And thus shall the Lord graunt you your harts desire your sacrifice shall not only be bound to the hornes of the altar but euen turned to ashes that is the Lord will not onely encline his eare to your praier but graunt your request to the full That at length your Maiestie shall not doubt to say with the kingly Prophet Dauid Mine eye shall see my desire against mine enemies and mine eare shall heare my wish against the wicked that rise vp against me And let all the people of God say Amen euen so be it O Lord Amen Your Maiesties most humble subiect ANDREW WILLET The Preface to the Reader GOod Christian Reader thinke not the time long nor the labour lost if I shall in a few words open my mind further vnto thee and as leading thee by the hand shew thee the way entrance into this treatise following We are not ignorant how this famous Church of England the mother of vs all hath been these many yeeres molested and troubled with hollow hearted brethren sowers of corrupt doctrine deuisers of mischiefe enemies to our peace and in one word Romish Catholikes and Papists They haue been from time to time as prickes to our sides and thornes in our eyes as the Cananites were to Israel they are the Foxes that destroy the Lords vineyard the progenie of the Pharisees a generation of vipers whose propertie is to gnaw out the sides of their damme when they are brought forth euen so haue these vipers sought the destruction of their countrey They are the serpent by the way that byteth the horse heeles causeth the rider to fall backward that is subtilly do vndermine and hinder the prosperous successe of religion Of such prophecied Ezechiel They do eate the good pasture and tread downe the rest with their feete they haue drunke of the deepe waters troubled the residue with their feet They are not cōtent themselues to eate the fat drinke the sweet of the land but some of them haue laboured practised to disturbe our peace and to trouble the quiet state of the land But let not vs good brethren be offended at these things First let vs not be astonished as though some strange thing had befallen vs for S. Paul hath said That heresies must be among vs that they which are approued may be
vulgare toung The Papistes error 4 IT was decreed in the Tridētine Coūcell that the seruice of the church which they cal the masse should not be celebrated in the vulgare toūg Sect. 22. cap. 8. And it is the cōmon practise euery where of the Romish church to vse the Latin toung onely We must be cōtent say they with those three toungs which God honored vpon the Crosse namely the Hebrue Greeke and Latin This libertie onely they graunt that their Priest may expound some things as he readeth and shew the meaning to the people 1 Thus they argue the maiestie and grauitie of the sacred businesse doe require also to be vttered in a sage sanctified and graue language Ergo not in the vulgare We aunswere the grauitie reuerence and holynesse consisteth not in words phrases and soundes though neuer so eloquent but in the things them selues neither is any toung that is vnderstood before the Lord counted barbarous for S. Paule saith that he is a barbariā and speaketh barbarously in the Church that can not be vnderstood 1. Cor. 14.11 And Actes 2.11 the verie straungers and barbarians heard the Apostles vtter in their languages the wonderfull things of God they thought the toung no disgrace to those holy mysteries they vttered 2 Leuit. 16. ver 17. The people is commaunded to stand without till the Priest went in and made attonemēt for them they vnderstood not the Priest for they heard him not Ergo it is not necessarie the people should vnderstand the Minister We answere First that was a type of our Sauiour Christ who euen so ascended into heauen as the high Priest did into the holy place but types and figures proue nothing Secondly they vnderstood not the priest because they heard him not but they can not proue that the Priest vttered any thing in their hearing at any time which they vnderstood not 3 We must onely vse those toungs in holy affaires which were sanctified in the Crosse that is Hebrue Greeke Latin We aunswere those toungs were not then vsed for any such purpose but that the death of Christ might by those cōmon and vniuersall toungs be the further spread abroad And surely if they would proue that these toungs were hereby sanctified me thinkes Pilate was no fit instrument of that sanctification by whose appointment the title was written The Protestantes WE do affirme that as it hath bene the commendable vse of all ancient Churches to haue the seruice in the vulgare toung that the people might vnderstand and be better stirred vp to deuotion so the same godlie vse ought for euer to remaine and be retained in the Church of God 1 This is most agreable to S. Paules doctrine 1. Cor 14. who would haue all things done to edifying but by an vnknowen toung no man is edified and he saith he had rather speake fiue wordes to be vnderstood then ten thousand otherwise Some of the Papistes say that S. Paule speaketh of preaching not of praying but in the 14. ver he speaketh namely of prayer and in the 16. of the peoples saying Amē which was not geuē at Sermons but in the end of prayers this is but a weake aunswere The Rhemistes and the Iesuite say he speaketh of certaine extraordinarie Hymnes and giuing of thankes whereof S. Paule speaketh Ephe. 5.19 Answere S. Paule speaketh generally of all publike exercise in the Church whether of prayer preaching singing that it should all be done in a knowen toung for he vseth the generall termes of speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of the voyce as ver 11. If I vnderstād not the power of the voyce he saith not of the song or preaching I shal be to him that speaketh a barbarian so he misliketh not onely preaching or singing but any kinde of speaking in the Church in a strange toung This place of S. Paule is to euident and plaine thē that it may be so easilie wrested and depraued by their hereticall and Antichristian gloses 2 Who seeth not that prayers made with the vnderstanding are more cōfortable and fruitfull the other nothing to profite at all nor yet to be auaylable before God Howsoeuer our aduersaries say that the hart and affectiō may pray though the vnderstanding pray not yet S. Paule saith they speake in the ayre their prayer is but wind 1. Cor. 14.9 Therefore not amisse did that godly Martir M. Wisehart compare the ridiculous gestures of the Priest at Masse being not vnderstood of the people to the playing of an ape Fox p. 1269. col 2. And one Iohn Riburne was vniustly troubled of Longlād Bishop of Lincolne anno 1530. for saying if we had our Pater noster in English one should say it nine times against once now Fox pag. 984. col 2. And was not that ghostly Bishoplike coūsaile thinke you of the Bishop of Cauaillon to the Merindoliās in Fraunce that it was sufficiēt to know their Pater noster Creede in Latin it was not necessary to saluatiō to vnderstand or expoūd the Articles of faith for there were many Bishops Curates yea Doctors of Diuinitie whō it would trouble to expound the Creede or Pater noster Fox Martirol pag. 949. col 2. 3 We will conclude with Augustine Quare dicta sunt nisi vt sciantur quare sonuerunt nisi vt audiantur quare audita sunt nisi vt intelligantur tract in Iohan. 21. Why are things spoken in the Church saith he but to be knowen why are they pronoūced but to be heard why are they heard but to be vnderstood Ergo Lessons and Scriptures and publike prayers must be vsed in a knowen toung and easie to be vnderstood THE FOVRTH QVESTION OF THE authoritie of the Scriptures The Papistes error 5 THe Papistes of former times doubted not to say that the Scripture is not authenticall without the authoritie of the Church so Eckius saith so Pigghius that the authoritie of the Scripture dependeth of the authoritie of the Church necessarilie Hermannus a Papist most impudently affirmeth that the Scripture should be of no more credite then Aesopes Fables without the approbation of the Church a fowle blasphemie But our Papistes of later time being ashamed of their forefathers ignoraunce they say that the Scriptures in them selues are perfect sufficient authenticall but that to vs it appeareth not so neither are we bound to take them for Scripture without the authoritie of the Church so Canus Bellarmin Stapleton so that say they in respect of vs the Church hath absolute authoritie to determine which is Scripture which not Ex Whitacher quaest 3. de Script cap. 1. 1 There is no more certaine authoritie thē of the Church Ergo the church must determine of scripture sic Stapleton We answere First the maiestie of the Scriptures them selues is more certaine and the inward testimonie of the spirite without the which we can not be perswaded of the truth and authoritie of the Scripture Secōdly if they meane by the church the sinagogue of Rome
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
lawfull for any to inuent allegories of scripture as it seemeth good to them selues THE SECOND PART OF THE SIXTH QVEtion to whom the chief authoritie to expound Scripture is committed The Papistes error 9 IT was decreed in the Councell of Trent that scripture should be expoūded as the Church expoundeth it and according to the common and consonant cōsent of the fathers Sect. 4. The Rhemistes say that the sense of the scriptures must be learned of the fathers and pastors of the Church Praefat. Sect. 18. If the fathers agree not the matter is referred to a generall Councell if there it be not determined we must haue recourse to the Pope and his Cardinals The Iesuite dare not referre the matter to the Pope alone to expound scripture but ioyneth the Colledge of Cardinals with him Bellarm. lib. 3. de script cap. 3. 1 They obiect that place Deut. 17.9 where the people are commaunded to resorte vnto the Priest or Iudge in doubtfull matters Ergo there ought to be a chief and supreme iudge in Ecclesiasticall matters Bellarm. We aunswere First here the ciuill Magistrate and the Iudge are ioyned together as ver 12. Wherefore if they will gather hereby that the Pope must be supreme Iudge in all Ecclesiasticall matters then the Emperour ought to be as well in ciuill Secōdly the text saith they shal come to the Priests ver 9. assigning many not to one onely Priest Thirdly they must iudge according to the law v. 11. not as they list thē selues Fourthly here is no mentiō made of doubts in interpreting scripture but of controuersies that may fall out betweene man and man either Ecclesiasticall to be decided by the Priest or ciuill by the Magistrate Fiftly we graunt that in euery country there ought be a supreme and high seate of iudgement for determining of controuersiall matters betweene men but it foloweth not that there should be a supreme iudge ouer the whole Church especially in such matters as this concerning the sense of the scriptures which i◠not commited to the iudgement of men neither is any such controuersie named in that palce ver 8. 2 Ecclesiastes 12.11 The wisemā cōpareth the wordes of the wise to nayles which are fastned geuen by one pastor Ergo the Pope is supreme iudge We aunswere the wise men are here vnderstood to be the Pastors and Ministers of Gods word but this one pastor signifieth neither the high Priest in the old law nor the Pope in the new but Iesus Christ the high shepheard for our soules What great boldnesse is this to attribute that to the Pope which is onely proper to Christ 3 They also picke out some places in the new Testament as Math. 16.19 to thee will I geue the keyes of the kingdome of heauen Christ saith so to Peter Ergo the Pope hath authoritie to expound scripture We aunswere First by the keyes here is meant commission to preach the Gospell not onely to expound doubtes Secōdly they were geuen to all the Apostles not to Peter onely Math. 28. v. 18.19 Thirdly the Pope is not successor of Peter no more then any other godly Bishop nor so much vnlesse he folow Peters steps So they abuse that place Math. 18.17 he that will not heare the Church c. Ergo the Bishops and chief pastors must expound the doubt in scriptures Aunswere First our Sauiour speaketh here of the discipline of the Church of correctiōs and admonitions not of interpreting scripture which dependeth not vpō the will fantacie of Pope Cardinals or Popish Councels but must be tryed by the scriptures them selues Secondly we must geue eare to the Church but with a double condition we must be sure it is the Church of God secōdly we must not heare them cōtrary to the scriptures but so long as they do teach the doctrine of Christ. The Protestants WE haue a more compendious way to come to the vnderstanding of the scripture It were to lōg whē we doubt of any place to stay till we haue the generall consent of the pastors of the Church or to expect a generall Councell or go vp to Rome And it were to much to trouble the Popes grauitie with euery questiō The Lord hath shewed vs a more easie and ready way see that we neede not ascend to heauen or cōpasse the earth or passe the Alpes but the word of God is amongest vs the scriptures them selues and the spirite of God opening our harts do teach vs how to vnderstand them the interpretation of Scripture is not assigned to any succession of pastors or tryed to any place or persons Our arguments folow some few of them 1 That onely hath power to geue the sense of Scripture which doth beget vs faith the spirite onely by the Scriptures begetteth faith Rom. 10.17 faith commeth of hearing the word Ergo the spirit of God is the onely interpreter of scripture The proposition also is cleare for seeing the Scripture is the true sense and meaning therof if any should geue the sense of the scripture but that which worketh faith then vpon him should our faith be grounded If the Pope therefore geue the sense of Scripture and our faith ariseth of the Scripture vnderstood then our faith is builded vpon the Popes sense argum Whitach 2. 9. 2 The Scriptures cā not be interpreted but by the same spirit wherewith they were writtē but that spirite is found no where but in the Scriptures Ergo. The first part the Papistes them selues graunt the second is thus proued the spirite of the Apostles is not geuen by secret inspiration that sauoureth of Anabaptisme where is it thē to be found whether is it like that S. Peters spirite should be found in the Popes chaire or in his Epistles or if they haue S. Peters spirite where is S. Paules found but in his writings Yet it is all one spirite appeareth not els where but in the Scriptures where euery man may finde it as wel as the Pope the spirituall man iudgeth all things 1. Cor. 2.15 you haue an oyntment from him that is holy and you haue knowen all things and ver 27. you need not that any mā teach you By these places it is euident that euery faithfull man by the spirite of God may vnderstand the scriptures 3 The doctrine of the Church must be examined by the Scriptures Ergo the scriptures are not to stand to the iudgement of the Church The former part is proued by the example of the Berrheans Act. 17.11 If they did well in examining Paules doctrine much more may the decrees of the Pope Church Coūcels be examined by the scriptures But they knew not whether Paule was an Apostle or not therefore they might examine his doctrine saith the Iesuite Answere it is no matter for the person of Paule they examined his doctrine which dependeth not vpon the person Secondly they could not be ignoraunt of his Apostleship who was famous throughout the Churches Thirdly they doubted onely whether Paul was an
which is contrarie We aunswere whatsoeuer is imposed as necessarie to saluation beside the Scripture praeter Scripturas is also contra Scripturas contrarie to Scripture as are all Popish traditions which they lay a necessitie vpon both beside and contrarie to Scripture Neither did those false Apostles against whom S. Paule writeth so much bring in another or cōtrary Gospell as the Apostle saith ver 7. as they did labour to corrupt and peruert that Gospel which S. Paul taught Therfore all traditiōs whether praeter or cōtra beside or contrarie to Scripture are notablie by this place ouerthrowen 2 Iohn 20.31 these things are written that ye might beleeue that Iesus Christ is the sonne of God that in beleeuing ye might haue life through his name Ergo the Scriptures conteine all things necessarie to saluation for they suffise to worke in vs faith and faith bringeth vs to eternall life First Bellarmine aunswereth that Iohn speaketh onely of that which he had written Aunswere If this one Apostles writings were able to worke faith the whole body of Scripture much more but he rather speaketh of all other holy writings of the Apostles for he was the suruiuer of them all acknowledged their writings and approued them Secōdly saith he the Apostle saith not that those writings onely suffise but they are profitable and referred to this end to worke faith Aunswere The Scripture is not one of the meanes but the sole whole and onely meanes for if they perfectly worke faith what neede any other helpes but the first is true for they doe beget in vs a perfect faith which shall bring vs to eternall life Ergo they are the onely meanes of faith 3 The whole Scripture saith S. Paule is profitable to teach to improue to correct and instruct in righteousnesse 2. Tim. 3.16 Ergo it conteineth all things necessarie for what els is requisite besides these foure to teach the right faith improue error to instruct in righteousnes and vertue to correct vice First they aunswere the Apostle meaneth as well euery booke of Scripture as the whole euery part therfore hath this perfection as well as the whole But you will not say that euery booke conteineth all things necessarie to saluation therefore this perfection is not so to be taken We aunswere First S. Paule vnderstandeth the body of Scripture as ver 15. thou hast knowen the Scriptures he speaketh of them all Secondly if euery part had these vtilities you might as well conclude that euery word and sillable hath them for they are parts of Scripture Thirdly it appeareth by these foure great vtilities here set downe that the Apostle meaneth not any part or partes of Scripture but the whole for euery part of Scripture is not profitable for all these endes but the whole Secōdly they say it foloweth not the Scripture is profitable therfore sufficient they also graunt it is profitable Aunswere but we conclude out of S. Paule that the Scripture is not onely profitable but sufficient as it foloweth v. 17. that the man of God may be absolute perfectly instructed to euery good worke If then the scriptures are able perfectly to instruct vs then are they sufficient then neede we no other helpes 4 Lastly Augustine thus writeth in Psal. 66. Ne putetis saith he ex alijs Scripturis petendum quod forte hic deest Thinke not saith he that it is to be found in any other writings if it be not in Scripture And in another place In Euangelio quaeramus nam si ibi non inuenimus vbi inueniemus Let vs saith he seeke to be resolued in the Gospell if we finde not there where shall we find it Ergo by the iudgemēt of Augustine there is no truth necessary to be knowen which is not to be found in the Scripture THE THIRD PART OF THE SEVENTH question whether there be any traditions beside Scripture concerning faith and manners The Papistes error 13 THey vnderstand by this word tradition doctrine preceptes and ceremonies with other vsages of the Church which are not written in the scriptures They do not say that all their traditiōs are necessary but they make diuerse kindes of them some are vniuersall obserued in the whole Church some particular some are free some necessarie some are Apostolicall inuented by the Apostles some Ecclesiasticall by the Church so thus they conclude all traditions decreed in Councels and iudged Apostolicall whatsoeuer the Church of Rome receiueth as Apostolicall are not to be doubted but to be Apostolicall indeed Secondly all Apostolicall traditions are of equall authoritie with the writings of the Apostles Bellarm. lib. 4. cap. 2. 9. and they are that part of the word of God which is vnwritten as well as the scriptures are that part which is written Let vs see what arguments they bring for these traditions 1 They geue an instance of certaine traditiōs as the Baptisme of infants and the not rebaptising of those which were before Baptised by heretikes We aunswere these two customes of the Church are grounded vpon scripture for as childrē were in the time of the law Circūcised so are they now vnder the Gospell Baptised and that promise Gene. 17. I will be thy God and the God of thy seede as it belonged to them and their children so doth it appertaine to vs and our children Concerning the other point that they whom heretikes haue once Baptised ought not to be Baptised againe S. Augustine doth proue it out of the scripture Ephe. 4. there is one Faith one Baptisme Ergo not to be repeated But now they come in with other traditions as the Lenton fast which they vse most fondly and superstitiously the eight Ecclesiasticall orders Bishops Prists Deacōs Subdeacons Acolythistes Readers Exorcistes Doore-keepers the worshipping of Images with many other these they would face vs out to be Apostolical traditions and to haue bene vniuersally obserued which are but their vayne brags and Thrasonicall crakes they shall neuer proue them vniuersall much lesse Apostolicall And because they finde no scripture to establish these their superstitious fantasies by they flye vnto tradition which is their onely hauen where they hope to finde succour but all in vayne Bellarm. lib. 4. cap. 9. Consul Whitacher quaest 6. cap. 4. 2 They proceede and alledge scripture for their traditions as that place Iohn 16.12 I haue many things to say but you can not beare them now Ergo say they there are many traditions not written We aunswere First it foloweth not because Christ declared not all things at that time that therefore he kept them from his Apostles all together Nay whatsoeuer afterwardes the Apostles learned of the spirite of God they had heard before of Christ for it was the office of the spirite but to put them in remembrance of Christes sayings Iohn 14.26 which they had heard before but vnderstood them not and so forgat them Wherefore these things which Christ forbeareth to speake are the same things which are cōteined in
the Apostles writings Secondly if there were other matters which Christ vttered not how foloweth it nay what great presumptiō is it to say that those trifles and apish toyes which the Papistes vse in their Idolatrous sacrifice and their other beggarly ceremonies which boyes may well laugh at are those profoūd matters which the Apostles were not then able to conceiue 3 That of all other they take to be an inuincible place 2. Thess. 2.15 keepe the instructions or traditions which ye haue bene taught either by word or by Epistle Ergo there are traditions besides scripture We aunswere when S. Paule wrote this Epistle all the scriptures were not writtē wherefore besides these two short Epistles which do not conteine the summe of the Gospell nor all necessarie preceptes he by his preaching supplied what was wanting and so declared vnto them the whole mysterie of the Gospell as he saith 1. Thess. 2.2 these he calleth his traditions because yet he had not written his other Epistles wherein those instructions and traditions are conteined This then is but a weake argument the Thessalonians had other instructiōs and traditions beside the two Epistles writtē vnto them Ergo they had other traditiōs beside all the writings of S. Paule and the other Apostles this is their mayne and waightie argument The Protestantes FIrst we graunt that all things are not written which our Sauiour Christ and the Apostles taught and that it was the Gospell which they preached as well as this which is written yet in substance they preached the same Gospell which now is expressed in the scripture neither was there any necessarie precept deliuered in their Sermons which is not now to be found in the scriptures Secondly we denie not but there were certaine rites and orders ordained by the Apostles in diuerse churches which were not cōmitted to writing because they were not to continue and endure for euer in the Church as that precept Act. 16. that the Gentiles should abstaine from strangled and from bloud Thirdly we also graunt that the Church may vse externall rites and orders either left by tradition or ordained by the Church for decencie and comelynesse and tending to edification But we constantly affirme that there are no traditions in the Church of God necessarie to saluation beside scripture wherein all things are conteined necessarie to saluation both concerning faith and manners 1 It is not lawfull as to take ought from the word of God so to adde any thing vnto it Deut. 12.32 Apocal. 22.18 But they which bring in traditiōs necessarie beside the scriptures do adde vnto them Ergo. To the proposition the Iesuite aunswereth that all addition to the word of God is not forbidden for the Prophets did write after Moses the Apostles after the Euangelistes We aunswere that those holy men had authoritie from God to compile scripture if the Papistes haue the like Apostolike authoritie for their traditions let them shew it and we will beleeue them Secondly the Prophetes did but explane Moses and expound the law and the Apostles did as it were set forth their Commentaries vpon the Gospell this therefore was no addition because they did not derogate from the perfection of the scriptures any way To the assumptiō they aunswere that their traditions are but expositiōs of Scripture We aunswere their traditions are cleane contrarie to Scripture as the worshipping of Images and the sacrifice of their Masse and they adde to Scripture making it vnperfect saying it doth not conteine all things necessarie to saluation Wherefore they can not escape that curse which they runne into that adde to the word of God 2 All traditions among the Iewes besides the law were condemned Math. 15.3 Ergo all vnwritten traditions now must be abolished The Iesuite aunswereth First Christ condemned not the auncient traditions of Moses but those which were newly and lately inuented Aunswere first the Scripture maketh no mention of any such traditions of Moses Christ biddeth them search the Scriptures not runne vnto traditions Secondly these seemed to be auncient traditions bearing the name of Elders traditions and they were in great authoritie amongest the Iewes most like because of some long continuance Secondly saith he Christ findeth fault with wicked and impious traditions Aunswere First their traditions were not openly and plainly euill and pernicious but had some shew of holynesse as the washing of pots and tables and beds I would the Papists did not here take thē selues by the nose whose traditions come nearer to open impietie and blasphemie then theirs did Secondly Christ in opposing the Scripture against traditions therein condemneth all traditions not written besides the Scripture 3 If Paule preaching the whole Gospell Act. 20.27 did say none other things then Moses and the Prophetes then all things necessarie to saluation are conteined in the Scriptures For it can not be said to be a whole and perfite Gospell if any thing necessarie to saluation be wanting But Paule preached nothing but out of Moses and the Prophetes Act. 26.22 Ergo much more now is the Scripture a perfect rule of faith we hauing beside Moses and the Prophetes the holy writings of the Euangelistes and Apostles 4 Last of all although we might multiplie many arguments but these I trust strongly concluding out of Scripture may serue as a sufficient bulwarke against all Popish paper bullets Let vs heare in the knitting vp the iudgement of Augustine In his rebus inquit in quib nihil certi statuit Scriptura mos populi Dei vel instituta maiorum pro lege tenenda Epist. 86. In all those things saith he speaking of externall rules and ceremonies of the which we haue no certaine rule out of Scripture the custome of the people of God and the godly constitutions of our forefathers must stand for a law but concerning matters of faith and good maners the Scriptures do giue certaine rules as in another place In ijs quae aperte in Scriptura posita sunt inueniuntur illa omnia quae continent fidem moresque viuendi De doctrin Christian. 2.9 all things appertaining to faith and the rule of life are plainlie expressed in the Scripture Ergo by the sentence of Augustine traditions besides scripture haue nothing to do with the doctrine of faith and manners but do consist onely in externall rites and customes of the Church THE SECOND GENERALL CONTROVERSIE CONCERNING THE CHVRCH HAuing now finished the questions betweene our aduersaries and vs concerning the Scriptures and word of God which all do belong to the Propheticall office of Christ in the next place such controuersies are to be handled as do concerne the Kingly office of Christ. And seeing the Church of Christ is his kingdome where he ruleth and raigneth we must intreat of the Church and first in generall of the whole and in speciall of the partes and members This present controuersie concerning the Church in generall standeth vpon fiue principall questions 1 Of the definition of the Catholike Church two partes
of the question First whether wicked men and infidels be true members of the Church Secondly whether the Catholike Church be inuisible 2 Whether the Catholike Church may erre and whether the visible Church may fayle vpon earth 3 Concerning the true notes and markes of the Church 4 Of the authoritie of the Church two partes First whether the Church haue authoritie in matters of faith beside the Scriptures and whether we ought to beleeue in the Church Secondly concerning the ceremonies of the Church 5 Whether the Church of Rome be the true Church two partes First whether it be the Catholike Church Secondly whether the Church of Rome be a true visible Church of these now in their place and order THE FIRST QVESTION OF THE definition of the Catholike Church The Papistes THe Catholike Church say they is a visible companie of men professing the same faith and Religion and acknowledging the Bishop of Rome to be their chief pastor and the Vicare of Christ vpon earth Bellarmin de Eccles. Lib. 3. cap. 2. Canisius capit de praecept Eccles. articul 9. Lindanus lib. 4. cap. 84. The Protestantes THe Catholike and vniuersall Church is the inuisible cōpanie of the faithfull elected and chosen to eternall life Iohn 10.16 A particular Church is a member of the vniuersall and Catholike Church and it is a visible companie and congregation of men amongest whom the pure word of God is preached and the Sacramentes rightly administred in the which visible congregation there may be and are many hypocrites euill and vnfaithfull men found and shal be to the end of the world Ex Amand. Polano So then betweene the vniuersall and particular Church there is a treble difference First the one is dispersed ouer all the world the other in some one country citie or any certaine place Secondly the vniuersall consisteth onely of the elect the particular both of good and bad Thirdly the Catholike is inuisible the other is visible and to be seene The question betweene vs and our aduersaries is about the vniuersall Catholike Church which they do falsly define in three points First they hold that wicked men are true members of the Catholike Church Secondly they allow not this distinctiō of the Church visible and inuisible but do affirme that the Catholike Church is visible Thirdly they make the Catholike Church to be in subiection to the Bishop of Rome Concerning this last point it belongeth to the controuersie of the Bishop of Rome and therefore we will not touch it in this place The other two are now to be handled in this question as two partes thereof THE FIRST PART OF THIS FIRST question whether wicked men and infidels may be true members of the Church The Papistes THey affirme that not onely the predestinate but euē reprobates also may belong vnto the Church and be true members thereof Bellarmin Lib. 3. de error 14 Eccles. cap. 7. Nay they denie that the elect which are vnborne and not yet called do appertaine to the Church of Christ. Rhemistes annot in 1. Tim. 3. Sect. 10. This then is generally their opinion that there is no internal grace or vertue required in the mēbers of the Church but onely the externall and publike outward profession Bellarmin cap. 2. And therefore they doubt not to say that euen wicked men and reprobates remaining in the publike profession of the Church are true members of the body of Christ. Rhemistes annot in Iohan. 15. Sect. 1. 1 They first alledge certaine places of Scripture as Math. 3. the Church is compared to a barne floore where there is both chaff and corne Math. 13. to a net cast into the sea where all manner of fish are gathered together 2. Tim. 2. to a house wherein there be vessels of honor and dishonor Ergo both good bad are members of the Church Bellarmin cap. 7. lib. 3. We aunswere All these places must be vnderstood of the visible Church which is knowen by the publike preaching of the word and therefore Math. 3. compared to a fanne and Math. 13. to a draw net the Apostles pastors and teachers are the fisher men Wherefore we denie not but that wicked men may be in the Church but not of it yea they may be members of the visible Church for a time but can not be truly ingraffed into the body of Christ. Fulk annot Iohan. 15. Sect. 1. 2 The Church say they is compared to a body 1. Cor. 12. as in the body there are some partes which haue neither sense nor life so in the Church there are some mēbers which haue neither faith nor charitie which is the life of the Church Ergo wicked men may be right members of the Church Bellarm. cap. 10. there may be also some fruitlesse braūches in the vine and so euill men may be members of Christ. Rhemist annot 15. Iohan. 1. euery braunch not bearing fruit in me shal be cast forth Ergo there may be fruitlesse braūches in Christ. We answere to the first who would haue said as the Iesuite doth that there are partes in the body that receiue neither life nor sense of the body doth he meane the nayles and heares as he seemeth to geue instance in the end of the Chapter but they are no partes of the body but excrements he is so deepe in his sophistrie that he hath forgotten Philosophie and yet they receiue some gift from the body for they grow encrease but the wicked receiue no grace at all from the Church The Rhemistes yet are more reasonable that say the wicked in the church are as ill humors and superfluous excrements in the body rather then liuely partes therof 1. Iohan. 2. Sect. 10. To the second is a dead bow or a braunch I pray you any part of the tree I thinke not the tree can not conueniently spare any one of the partes therof but the dead partes are hurtfull and combersome and it doth the tree good to cut them of But that they haue preuented vs we would haue vsed no better argument against them then this drawen from the resemblance of a mans body for as what is in the body receiuing no life nor power from the body is not properly a part of the body howsoeuer it seeme to be ioyned to the body so the wicked although they be in the outward face of the Church yet because they are not partakers of the spirituall life thereof by Christ are not truly to be iudged members of it 3 If wicked men should not be right members of the Church but the faithfull and predestinate we should be vncertaine which is the true Church which is not to be admitted because the whole doctrine and all the principles of Religion do depend of the testimonie of the Church Bellarm. lib. 2. cap. 10. We aunswere First although it is necessarie that the true Church should be certainly knowen yet not for that cause which the Iesuite pretendeth for the Religion of Christians is grounded vpon the Scriptures
and although the true Church doth geue a notable testimonie thereunto yet doth not our faith depend vpon their witnesse testimonie or allowance Secondly the true visible Church is certainly knowen by the preaching of the word and the right vse of the Sacramēts so that we doubt not but there is the true Church where we finde these markes neither is it needfull to know the estate of euery particular member thereof for so long as all actions in the Church are directed and ordered by the rule of Gods word we neede not to doubt to commit our selues to that Church howsoeuer otherwise men do stand before God and yet so much as is necessarie the faithfull may be iudged knowen by their fruites Thirdly though we admit that wicked men are mēbers yet the vncertainty remaineth still for they them selues hold that neither men not Baptised or persons excommunicate or heretikes can be of the Church but many may liue in the Church whom we know not to be Baptised which may be ipso facto by the deed doing excommunicate without publike sentence and heretikes also wherefore euen amongest themselues they are vncertaine who are members of the Church The Protestantes WE hold that the Catholike Church consisteth onely of the predestinate and comprehendeth the vniuersall number of all those which shal be saued not onely those now liuing on earth but all that haue bene since the beginning of the world of this Church S. Paule was euen being a persecuter for he was neuer a member of the deuill nor reprobate as Iohn Husse saith articul 2. Of this Church Iudas the traytor neuer was though he were reputed for a Disciple of Christ for a while Huss articul 7. Therefore the wicked and reprobate though they liue in the outward assembly of Christians are no more the true members of Christ then the tares in the field may be counted wheat or good corne 1 The true members of Christ are also his sheepe the wicked are not the sheepe of Christ Ergo neither his members The sheepe of Christ heare his voyce they do not heare his voyce Ergo if they shall aunswere that hypocrites and wicked men do heare Christes voyce so long as they continue in the outward profession of Christians we thus improue it Christes sheepe do folow him in life and example Iohn 15.4 but so doe not they If it shal be yet aunswered that they may also a while walke in Christes steps this is not enough for all Christes shal be saued ver 9. wherfore the Gospell vnderstandeth such folowers as continue to the end 2 Christ is the head of his Church and all the partes thereof but he is not the head of the wicked reprobate Ergo. The Iesuite graunteth that he is the head euen of those partes that shall perish Bellarmin cap. 7. We thus answere Christ is the head onely of those for whom he gaue him selfe Ephe. 5.23.25 but he gaue not him selfe for the wicked Ergo. If this be denied we thus proceede Christ dyed onely for those whom he sanctifieth and cleanseth to make them a glorious Church without spot and wrincle Ephe. 5.26.27 But this can not agree any wise to the wicked Ergo. 3 The Church of God is the whole familie of the children of God in heauen and earth Ephe. 3.15 they both make but one Church the wicked are not of this familie for who would say that the Saintes in heauen and wicked and reprobate men vpon the earth are felow seruaunts and of one houshold Ergo they are not of the Catholike Church 4 Of all other that is a most euident place 1. Iohn 2.19 they went out of vs but were not of vs Ergo heretikes and reprobates are not of the church Bellarmine aunswereth though they were not of vs that is of the Church animis voluntate in soule and minde and purpose of hart yet they were of vs externa professione in externall profession Thus they are not ashamed such is there great boldnesse to contradict the scriptures for the Apostle saith non erāt ex nobis they were not of vs they say yes forsoth after a sort erāt ex nobis they were of vs the Apostle saith nay they say yea he saith indeed exierunt ex nobis they went out of vs which soundeth nothing like as erant ex nobis they were of vs as the Iesuite subtillie would conclude 5 Let Augustine speake for vs both Illa columba vnica pudica casta sponsa sine macula ruga non intelligitur nisi in bonis iustis sanctis That louely doue saith he the chast vndefiled and vnspotted spouse that is the Church of God is onely vnderstood of those that are righteous faithfull holy Ergo the wicked are not of the Church which is the spouse of Christ. THE SECOND PART OF THE QVESTION whether the Catholike Church be inuisible The Papistes THey do affirme that the Catholike Church is and hath bene alwayes visible error 15 not so visible because it might be seene but that it hath bene alwayes actually visible not seene onely vnto the mēbers of the church but notoriously knowē to the whole world Rhemens annot in Math. cap. 5. Sect. 3. Neither do they meane any particular Church so to haue bene visible but the vniuersall catholike church which they define to be a visible cōgregatiō of all faithfull men Canisius cap. de fide Symbol articul 18. Bellarmin lib. 3. de Eccles. cap. 12. ration 7. 1 The foundation of the Church is visible therefore the Church is visible the proportion they proue thus for whether we affirme Christ or Peter to be the foundatiō of the Church both of them are now visible in him which is the Vicare of Christ and Peters successor We answere First we vtterly denie either Peter to be the foundation of the Church or els the Pope to be his lawfull successor for Peter is no more the foundation of the Church then all the Prophetes and Apostles Ephe. 2.20 whose doctrine is the foundation not their persons And as for the Pope we care not so much for outward successiō in place which notwithstanding they can not proue to haue bene perpetuall without interruption as we do require a succession of faith and doctrine Secondly we affirme that Christ is the foundation but not the visible beholding of Christ with the carnall eyes but beleeuing in his name for when Peter had vttered that notable confession of Christ he said that flesh and bloud had not reuealed it but his father in heauen but if the beholding of Christ had geuen Peter a sight of the foundation thē flesh had reuealed it vnto him his carnall eyes had brought him to Christ. Thirdly we may much better returne this argument vpon them selues that because the foundation of the Church which is faith in Christ is inuisible therefore the Church is inuisible 2 They heape vp many places of Scriptures but to small purpose as Math. 18. tell the
that faith was requisite to make a true member of the church here he saith that without faith a mēber cā not be knowen much lesse therfore made 3 The Rhemistes confesse in these very words that in the raigne of their imagined and supposed Antichrist the externall state of the Romane church and publike entercourse of the faithfull with the same shall cease and that there shal be onely a communion in hart with it and practise in secret Annot. in 2. Thess. 2. Sect. 10. Where then I pray you shal be your tabernaculum in sole ciuitas in monte candela splendens in domo your tabernacle in the sunne your Citie in a mountaine your candle shining in the house that is say you in the world Math. 5. Sect. 3. Ergo out of their owne wordes we conclude that the church shall not alwayes be visible and notoriously knowen in the world Lastly we will conclude with Augustine Aliquando in sola domo Noah Ecclesia erat in solo Abraham Ecclesia erat in solo Loth domo eius Ecclesia erat in solo Henoch Ecclesia erat Sometime the church was onely in Henochs house sometime onely in Noah some time in Abraham alone in Loth his house How then hath the church bene alwayes so visible and notoriously knowē to the world when it hath layen hidden some time in one house yea in one man THE SECOND QVESTION whether the Church may erre THis questiō is deuided into two parts First whether the catholike church may erre at all or not Secondly whether the visible church vpon earth may fall away from God into Idolatrie and apostasie THE FIRST PART WHETHER THE Catholike Church may erre in doctrine The Papistes THey do teach that the catholike church can not possiblie erre not onely in matters absolutely necessarie to saluation but not in any thing which error 16 it imposeth and commaundeth whether it be conteined in the word of God or not yea that it can not erre in these things which beside the word of God are commaunded And by the church here they do meane not onely the Pastors and Bishops but the whole companie of the faithfull so that neither that which all the pastors of the church do teach can be erronious nor what is receiued generally of the whole church Bellarm. de Eccles. lib. 3. cap. 14. Rhemist annot an Iohan. 14. ver 16. 1 The church say they is the pillar of truth 1. Tim. 3. Ergo it can not erre We answere First it is no otherwise the pillar of truth then a virgin without spot and wrincle Ephe. 5.27 As that place doth not priuiledge the church frō all sinne and imperfection of life so neither doth this place exempt her from all error in doctrine Secondly she is called the pillar of truth in respect of vs because the truth is preserued in the true church and is not els where to be found not because the truth dependeth vpon the church for S. Paule sendeth not Timothie in this place to learne of the church as though it could not possiblie be deceiued but saith he these things haue I written that thou mayst know how to behaue thy selfe in the house of God ver 14.15 Ergo the word of God is the rule of truth and the church hath no warrant to be kept from error but as she is lead and gouerned by the word of God Thirdly the argument foloweth not for Peter was a pillar and yet erred Gallat 2.9.11 2 They heape many arguments together The church hath the spirite of God to lead it into all truth the gates of hell shall not preuaile against it Math. 16. God hath geuen it Apostles teachers Euangelistes to keepe it in the truth Ephe. 4. Christ hath prayed for the church that it may be sanctified in the veritie Iohn 17. Christ prayed that Peters faith should not faile Ergo the church can not erre Rhemens annot 1. Timoth. 3.15 We answere euery one of the elect hath the spirite of God neither shall the gates of hell preuaile against the faith of any one of the elect to ouerthrow it Christ prayeth for euery one of his Disciples that they may be sanctified in the truth Iohn 17.20 wherefore it foloweth as well by these arguments that no one faithfull man can fall into error The pastors and teachers so long as they folow the Apostles doctrine may keepe the church from error but it is not gathered out of that place Ephe. 4. that the pastors if they swarue from Gods word can not erre Concerning Peter Christ prayed for him that his faith should not faile in that greeuous tentation which he fell into Secondly he prayed not for him as gouernour of the church but as he prayeth for euery faithfull man Iohn 17.23 Thirdly for all this prayer Peter erred Gallat 2. 3 This argument was vsed in the Councell of Basill the Church is without spot and wrincle Ephe. 5.27 Ergo without error We aunswere First S. Paule speaketh there of a glorious church such as it shal be in the kingdome of heauen not of the church as it is vpon earth so Reuel 7.14 The elders which sat round about the throne which are the Saintes in heauen were seene in long white robes which they had washed white in the bloud of the Lambe 2 It foloweth out of this place that the church is as well without sinne as free from error which the diuines in the Councell did also graunt But seeing by their owne confession euery member of the church being clothed in this mortall flesh sinneth how can the church be without sinne If the church consist of men and all men are sinners how is the church free If all the partes and members be sinnefull how is not the whole also polluted with sinne If all the partes of the body be sicke and diseased how can the whole be sound The church also is not ashamed to confesse her selfe to be blacke Cant. 1.5 she shal be made bewtifull and glorious without all spot blemish in the kingdome of God and euen now also is made righteous and iust before God through Christ not because she hath no sinne but because it is remitted and although some errors and imperfections remaine yet shall they be no hinderaunce to her saluation The Protestantes WE doubt not to say that the church of God may erre in some points not necessarie to saluation but can not fall cleane away from God into any dānable error Fulk annot in Ephe. 5. ver 29. That the church may erre as we say we do shew it thus and by the Church we vnderstand the whole companie and congregation the pastors with the people 1 When our Sauiour Christ suffred the church erred in faith Ergo it may erre the proposition is thus proued The church was either in the Scribes and Pharisies or els in the Apostles but both of them erred they in putting Christ to death the other in their incredulitie not beleeuing rightlie in the
India America the vnknowen parts of the world Bellarmin cap. 7. nota 4. We aunswere First the truth is not alwayes to be measured by the iudgement or opinion of the multitude folow not a multitude saith the Scripture to do euill the greatest part is not the best Christ calleth his flocke pusillum gregem a litle flocke feare not litle flocke saith he Secondly you haue nothing to do with the Church which was propagated in the Apostles time nor for the space of fiue or six hundred yeares after Christ it was not your Church for the most of your heresies are more lately sprong vp then so And you need not bragge of your vniuersalitie now for the Turke I trow hath a larger dominion then the Pope and Mahometisme is as largely spread as Papistrie and further to And for Europe I hope you neede not make your boast the Pope had neuer lesse iurisdiction then he hath now and I trust euery day shall haue lesse But many you say in the new found countryes haue bene cōuerted to your religiō In deed if you had had grace such an opportunitie being offered as the Spaniards had you might haue won that simple people to Christ. But you thirsted more for their gold then for their soules health it is notoriously knowen to the world what extreme crueltie hath bene wrought vpon that innocent people Was that a Catholike part of the Spaniardes to keepe dogges of purpose to werry and destroy the inhabitants to vse them as horse and beastes to plough to carry to digge Thus by your crueltie there were out of one small Iland called Hispaniola which was well peopled and inhabited destroyed and rooted out in short time two milions of men and women the storie of Benzo an Italian is abroad to be seene of this matter you haue none or few of your Popish Catholikes in those countryes but of your owne brood that haue bene sent thither but enough of this 3 We nothing doubt but that our faith the truth of the Gospell hath bene long since knowen and published to the whole world Those two cōditions which the Iesuite putteth in to make the Church vniuersall do helpe vs very well the first is that it is not necessarie that all coūtryes wholly should professe the Christiā faith but it suffiseth if there be some of the church in euery country the second it is not requisite that this vniuersalitie of the Church should be all at one time but if it be done successiue that is in diuerse ages one country to be ioyned to the Church after another it is enough Now keeping these two conditions we shall easily proue our Church to be vniuersall for there are no countryes in Europe and few in the whole world wherein there are not some of our faith namely that abhorre worshipping of Images do onely hope to be saued by faith in Christ without merite and beleeue in the rest as we do And againe taking one age after another we shall easily make it good that our faith at times hath spread it selfe ouer the whole world The third Note of Succession THey make great boast of the long and perpetuall successiō of their Popes error 20 from the Apostles for the space of these 1500. yeares and more condemning all Churches which can not shew the like order of succession Bellarmin cap. 8. Rhemist annot in Ephe. 4. ver 13. We aunswer First they can not shew such an entier and perpetuall successiō without any interruptiō or discontinuance for so many yeares for sometime there were two sometime three Popes together and this schisme continued 29. yeares till the Councell of Constance where three Popes were deposed at once Benedict 13. the Spanish Pope Gregorie 12. the French Pope and Iohn 23. the Italian Pope 2 If succession be so sure a note of the Church it is found also in other Churches besides as in Cōstātinople where hath bene a perpetuall succession as Nicephorus saith from S. Andrew the Apostle in Antioch from S. Peter and in other Churches in Grecia The Iesuite here is driuen to his shiftes and hath nothing to say but this that the argument foloweth negatiuely that where there is no succession there is no Church not affirmatiuely that where any succession can be shewed there straightwayes it should folow there is a true Church so by the Iesuites owne confession he hath made but a bad argument for the Church of Rome we haue a perpetuall succession of Popes from the Apostles time Ergo we are the Church It foloweth not saith the Iesuite we graunt it Why then a litle before did he call it insolubile argumentum an insosoluble and vnanswerable argument 3 Thirdly we say that a succession of persons in the same place without succession of doctrine which they can not shew is nothing worth A succession of the Apostolike faith and doctrine proueth a continuance of pastors and teachers and not contrariwise We haue the Apostolike faith and therefore we doubt not but that there haue bene continually in the Church faithfull teachers by whom that doctrine hath bene preserued and kept though they were not famous nor carried a glorious shew in the world For that outward succession is not necessarie neither so much to be stood vpon Augustine whē he had alledged succession against heretikes concludeth thus Quanquam non tantū nos de istis documentis praesumamus quā de Scripturis sanctis although saith he we presume not so much vpon these documēts as of holy Scripture The fourth Note of Vnitie error 21 OVr aduersaries do stand much vpon vnitie which they thinke is the glorie of their Church they doe embrace vnitie amongest them selues and all ioyne in obedience to their head Their vnitie also is seene say they in the wonderfull consent of all their writers in matters of Religion and the notable agreement and concord in the decrees of their Popes and Councels But as for vs and our Church they say it is full of rents schismes and diuisions Bellarm. First of the vnitie of their church and then of the vnitie of ours Their vnitie they say is partly seene in their obedience and louing societie and felowship partly in their Religion and doctrine First for their concord and loue one toward another we will take some paynes a litle to decypher it About the yeare of the Lord 900. there was pretie sport amongest the Popes nine of them one after another Stephen the sixth abrogated all his predecessor Formosus decrees and not content with that he tooke vp his body which was buried and cut two fingers of his right hād off and commaunded his body to be buried againe After him succeeded Pope Rhomanus Theodorus the second Iohn the tenth who ratified and confirmed the doings of Formosus After them folowed Pope Sergius who disanulling all their actes tooke vp againe the body of Formosus cut of his head and commaunded his body to be throwen into Tiber the great riuer in Rome
Basile The fift Note of the power of working miracles THis they affirme both to be necessarie in the Church to haue power to work error 22 miracles for the confirmation of the faith when there is any extraordinarie chaunge or innouation of religion and that it is a sufficient note to describe the Church for it cannot bee say they but that wheresoeuer this power is found there should be the true Church And hereupon they take occasion to extoll the miracles of their Church beginning at the Apostles time and so in euerie age they take vpon them to shew that their Church neuer wanted those that were endued with this power Bellar. cap. 14. We answere First the gift of miracles doth no more prooue that to bee the true Church where they are wrought then they to be holie men and elected of God that doe them The Magicians wrought many straunge things in Aegypt cōtending a great while with Moses Antichrist shal come working with signes and wonders 2. Thessal 2. Therefore this proueth not a Church But heere they haue a double euasion these were false miracles wrought by the diuell as those of the Magicians or els but forged and onely to the eye and in outward appearance as Antichrist is sayd to come with lying wonders We replye First they are called lying wonders not that they are done in shewe onely and haue no such thing indeede but because they are wrought to confirme lyes and discredite the trueth Secondly your miracles are very like to be such both wrought by the power of the diuell and some of them but iugling feates of cousoners Thirdly yet a wicked man may haue power to worke miracles not in shewe but verily and indeed as to cast out diuels and to doe it in the name and power of Christ and yet be none of Christs disciples Matth. 7.22 2 Concerning your miracles wee answere that they are either fables and old wiues tales and no credite to bee giuen vnto them or els they are one of those two sorts whereof Augustine speaketh Remoueantur ista vel mendacia fallacium hominum vel portenta mēdacium spirituum Away with those miracles which are either cousoning trickes of deceitfull men or wonders of lying spirits First Monkish fables are not a whit daintie with our Romish Catholikes their Legendes are full of them As that of Berinus how being in the middest of the sea sayling into France hauing forgotten somewhat at home went back walking vpon the sea and came to them againe hauing not one thred of his garment wet Many like tales are reported of Aldelmus Abbot of Malmesburie as how he caused an infant at Rome of nine daies olde to speake to cleare Sergius the Pope who was thought to be his father how he drew along a great piece of timber that went to the making of the Church at Malmesburie Such good stuffe also they haue of Iohn of Beuerley of Egwine Abbot of Euesham who when he had locked his feete in fetters and cast the key into the sea afterward a fish brought the key againe into the ship where he was sayling Reade M. Foxe pag. 125. All these and a thousand more are but Monkish fables and dreames whatsoeuer the Iesuite maketh of them Secondly it is out of doubt that some of them were well practised with the diuell and through his helpe could doe much We will begin with Dunstane who caused a Roode to speake which was more strange then that of Balaams asse for the asse had life though she had no reason but this image had neither Polidore Virgil thinketh little better of Dunstane for this deede doing but that he was a sorcerer Fox pag. 158. It is famous in histories how Siluester the 2. was aduaunced to the Papacie by the diuell and gaue himselfe vnto him and how hauing some remorse before his death he confessed the fact before the people and willed that his bodie should be drawne of wilde horse when he was dead and there be buried where the horse left it of their owne accord How much such diabolicall practises are fauoured by the sea of Rome may appeare by this one example which we will now touch In Pope Adrians dayes not many yeares agoe there was a most abhominable thing practised in Rome euen vnder the Popes nose and by his permission and sufferance The citie of Rome being at that time grieuouslie scourged and punished of God with the pestilence there was one Demetrius a Grecian who with the good liking of the whole citie to appease the wrath of their gods tooke a wild Bull whom with magicall enchantments he made so tame that he led him with a twine thred and so sacrificed him And this being done the sicknes somewhat slaked Call ye this the Church of God that suffreth such heathenish and abhominable superstitions to be done in it Or shall I take these men for Christians that doe allow the idolatrous and diuellish sacrifices of the heathen Thirdly let vs see what pretie fine iugling casts haue been wrought by the Papists to deceiue the people In King Henries dayes there was a monstrous Idoll called the Rood of grace which was made so with wiers and ingins that one standing within could make euery part of the Idoll to moue the hands the eyes the mouth if a man brought but a small piece of siluer it would hang downe the lippe if it were a good piece then should his iawes goe merilie This abhominable Idoll by the Lord Cromwels meanes was broken downe and the engines and parts thereof shewed at Paules Crosse. Such a like thing was the bloud of Hales which they made the people beleeue was some of Christs bloud but in the ende it was found to be but the bloud of a drake and shewed likewise at Paules Crosse. Fox pag. 1188. At Calis in the Sepulchre it was said there were three hostes besprinkled with bloud as it was put in writing vnder Bull and Pardon but the place being searched at King Henries commaundement they found three white counters sodred in the stone with the top-bone of a sheepes tayle pag. 1223. A thousand such forged deuises the Papists had which they are not ashamed to maintaine for straunge and holy miracles By this that hath been shewed it is euident I hope to the indifferent reader what small cause our aduersaries haue to boast of their miracles 3 Now to adde somewhat concerning the miracles of our Church First we truely say that our doctrine is not newe nor straunge and therefore they are not to call for miracles at our hands The miracles of Christ and his Apostles are also our miracles seeing we professe the same doctrine which was confirmed by those miracles Secondly yet the Lord be thanked we are not destitute of miracles as Augustine saith Modò caro caeci non aperit oculos miraculo domini at cor caecum aperit oculos sermone domini Now saith he the blind doth not receiue his bodily sight
Notes we would desire no better arguments then those which our aduersaries alleadged against vs for first our notes are proper onely to the Church and cannot bee found in any place where the Church of God is not Secondly they are most notorious markes and a man by the Scriptures may more easely knowe what true doctrine is and which are the right Sacraments then which is the true Church Thirdly these markes can not be absent from the Church but doe alwayes accompanie it and it is no longer a true Church then it hath those markes 2 We are able out of the Scriptures to proue these marks which may stand in stead of many reasons Iohn 10. my sheepe heare my voyce Ephes. 5. clensing it by the washing of water through the word Ergo the Word and Sacraments are true notes of the Church Bellarmine answereth to the first place that the hearing of the word is not a visible note of the Church but a signe vnto euery man whereby he may knowe his election Wee replie agayne looke which way a man is knowne to bee a member of the Church by the same way the Church also it selfe is discerned if the hearing of the word doe make one a sheep of Christ then doth it also shew which is the flocke and fould of Christ As I knowe my hand or foote to bee a part of my bodie because it hath life and motion of the bodie euen so the bodie is discerned from a carkas because it moueth and liueth To the second place he answereth very simply that the Apostle there sheweth not which is the Church but what good Christ hath wrought for his Church We replie againe But the Church is best knowne by the benefites that Christ hath bestowed vpon it amongst the which the Word and the Sacraments are not the least Ergo by these the Church is knowne and in that place by the Apostle described And let the reader iudge whether that place of the Apostle where there is direct mention made of the word and sacraments be not fitly applied to our purpose concerning the description of the Church 3 Let Augustine speake In scripturis didicimus Christum in scripturis didicimus ecclesiam epistol 166. In the scripture we doe learne Christ in the scripture let vs likewise learne the Church His argument is this Looke how Christ is knowne so is his Church but Christ is onely knowne by his word Ergo so is his Church The fourth question of the authoritie of the Church THe Papists affirme that the authoritie of the Church consisteth in these fiue poynts First in authorising the scriptures and defining which are Canonicall Secondly in giuing the sense of the scripture Thirdly in determining matters besides scripture Fourthly in making lawes constitutions for the Church Fiftly in exercising of discipline Concerning the two last we doe not greatly stand with them We acknowledge the Church hath authoritie to make decrees and constitutions but so as the Apostles did Visum est nobis spiritui sancto It seemed good to vs and the holy Ghost the Church must be directed by the wisedome of the spirit speaking in the scriptures We also acknowledge the holesome power of the Church in exercising of holy discipline but it must be done in the name and power of Christ. 1. Cor. 5.4 not according to the will of men Concerning the two first we haue alreadie shewed that neither the Church doth giue authoritie to the word of God but doth take her authoritie from thē for the scriptures are of sufficient credite of themselues 1. controu quaest 4. Neither that the sense of scripture dependeth vpon the interpretation of the scripture but that the word expoundeth it selfe 1. controu quaest 6. There remaineth therefore onely one poynt to be discussed of the authoritie of the Church namely in deciding of matters beside the scriptures which are of two sorts either necessarie appertayning to faith or indifferent concerning ceremonies of both these in their order THE FIRST PART WHETHER THE CHVRCH hath authoritie in matters of faith beside the scriptures The Papists WE ought to take our faith and al necessarie things of saluation at the hands error 24 of our superiours Rhemist Act. 10. sect 8. In poynts not decided by scripture wee must aske counsaile of the Church Praefat. sect 25. The Church is the onely piller and stay to leane vnto in all doubts of doctrine without the which there can be no certaintie nor securitie we must therefore beleeue it and trust it in all things annot 1. Timoth. cap. 3. sect 9. Yea it hath authoritie say they to make newe Articles of faith as in the Councell of Constance it was decreed to be necessarie to saluation to beleeue the Pope to be head of the Church In the Councell of Basile it was made an Article of the faith to beleeue that the Councell was aboue the Pope and therfore Pope Eugenius in not obeying the Councell was adiudged to be an heretike 1 Vpon these words in the Gospel Iohn 15.27 the spirit shall testifie of me and you shall beare witnesse also they conclude thus Ergo the testimonie of the trueth ioyntly consisteth in the holy Ghost and Prelates of the Church Rhemist Iohn 15. sect 8. We answere The witnesse of the spirit and of the Apostles is all one witnesse for the spirit first testifieth the trueth to the Apostles inwardly and the Apostles inspired by the spirite did witnesse it outwardly so the Pastors of the Church witnessing with the spirit which is not now inspired by reuelation but onely found in the scriptures are to bee heard but if the spirit testifie one thing in the word and they testifie another there we must leaue them 2 The Church erreth not Ergo we must heare her in all things Rhem. 1. Timoth 3. sect 9. We answere First the Church may erre if she followe not the scriptures Proued before 2. controu quaest 2. Secondly so long as the Church heareth Christs voyce we are likewise to heare hers and so long as she is preserued from error she will not swarue from Christs precepts neither impose any thing vpon her children without the warrant of her spouse The Protestantes THat the Church hath no such power to ordaine articles of faith or impose matters to be beleeued necessarie to saluation not contayned or prescribed in the holy scriptures We prooue it thus and wee are sure that the true Church of Christ will neuer chalenge any such prerogatiue 1. All truthes and verities in the scriptures are not so necessary to saluation that the ignorance thereof should bring perill of damnation Ergo much lesse are any verities out of scripture of any such necessitie the first is manifest for to know the iust chronologie of time or space of yeares from the beginning of the world to Christ is a veritie in scripture yet not necessary so to beleeue that Marie continued a virgin euer after the birth of our Lord was thought by
the Iewish ceremonies this is great presumption to thinke it is lawfull for the Church to doe whatsoeuer Christ and his Apostles did Fulk 1. Tim. 4. sect 18. The Protestants ALthough there be great moderation to bee vsed in the ceremonies of the Church and there is also some limitation for them yet hath the Church greater libertie in the rites and ceremonies which are appoynted for order and comelinesse sake then in the doctrine of fayth and religion The doctrine of saluation is alwayes the same and cannot be changed and toucheth the conscience But rites and ceremonies are externall and commanded for order sake and neither are they vniuersall the same in euery Church nor perpetuall but are changed according to times and as there is occasion Againe the precepts of Christianitie are either directly expressed or necessarilie concluded out of the scriptures but externall rites and ceremonies are not particularlie declared in the word there are onely certaine generall rules set downe according to the which all ceremonies brought into the Church are to bee examined as for the Sacraments of the Church they cannot bee altered hauing a perpetuall commandement from Christ Therefore the Church cannot appoynt what how many ceremonies soeuer she shall thinke good but according to these foure rules and conditions which followe here in order 1 All things ought to bee done to the glorie of God euen in ciuill actions much more in things appertayning to the seruice of God 1. Cor. 10.31 Our aduersaries offend agaynst this rule applying and annexing remission of sinnes to their owne inuentions and superstitious ceremonies as vnto penance and extreame vnction which they also make Sacraments for this is greatly derogatorie to Christs institution who hath only appoynted the hearing of his word and vse of the Sacraments for the begetting and encreasing of faith and by this faith only is the death of Christ applied vnto vs for the remission of sinnes 2 All things ought to be done orderly and decently 1. Cor. 14.40 Wherefore al ridiculous light vnprofitable ceremonies are to be abolished such our aduersaries haue many as knocking kneeling creeping to the Crosse lighting candles at noone day turning ouer of beades and many phantasticall gestures they haue in their idolatrous Masse as turning returning looking to the East to the West crossing lifting quaffing and shewing the emptie cup with many such toyes 3 All things ought to bee done without offence 1. Corinth 10.32 But to whom that hath but a little feeling of religion is not the abhominable sacrifice of the Masse offensiue What good conscience doth it not grieue that the Priest should create his maker as they say should offer vp the bodie of Christ in sacrifice and be an intercessor as it were for his mediatour desiring God to accept the sacrifice of his sonnes bodie As also to make it a propitiatorie sacrifice for the quicke and the dead But of these matters we shall haue fitter occasion to entreate afterward when we come to the seuerall controuersies 4 All things ought to bee done to edifying 1. Corinth 14. vers 12. But the popish ceremonies are so farre from edifying that by reason of their infinite rabble and number they are a clogge vnto Christians and more burdensome then were the obseruations of the Iewes They haue hallowed fire water bread ashes oyle waxe flowers braunches clay spittle salt incense balme chalices paxes pixes altars corporals superaltars altarclothes rings swords and an infinite companie besides doe these tend thinke you to the edification of the minde Nay they doe cleane destroy and extinguish all spirituall and internall motions drawing the heart from the spiritual worship of God to externall beggerlie and ragged reliques and ceremonies Fulk 1. Timoth. 4. sect 1. Beza lib. confess de eccles articul 18.19.20 The fift question whether the Church of Rome be the true Church THis question hath two parts First whether the Romane Church be the Catholike Church or not Secondly whether the Church of Rome be a true visible Church THE FIRST PART WHETHER THE ROMANE Church be the Catholike Church The Papists BEllarmine defining the Church maketh this one part of the definition to be error 27 subiect vnto the Bishop of Romes iurisdiction Lib. 3. de eccles cap. 2. And therefore they conclude that they are out of the Church and no better then heretikes that doe not acknowledge the Pope to be their chiefe Pastor Canis de praecept eccles cap. 9. So they make the Romane faith and Catholike to bee all one Rhemist annot in 1. Rom. sect 5. Their reasons are none other then we haue seene before taken from vniuersalitie antiquitie vnitie vnto the which wee haue alreadie answered quaest 3. of this controuersie Not. 1 2 3. The Protestants WHile the Church of Rome continued in the doctrine of the Apostles it was a notable and famous visible Church and a principall part and member of the vniuersall Catholike but now since it is degenerate and fallen away from the Apostolike faith from being the house of God to be a synagogue for Antichrist we take it not to be so much as a true visible Church But neuer was it to be counted the Catholike Church as though all other Churches were parts and members of it but it selfe onely was a part as others and Catholike too while it continued in the right faith but not Catholike as hauing iurisdiction ouer the rest and all to receiue this name of her 1 The vniuersall Catholike Church is so called because it conteyneth the whole number of the elect and first borne of God Heb. 12.23 Whereof manie are now saints in heauen many liuing in the earth many yet vnborne But all these were not neither are of the Romane faith the holie men departed knewe not of these superstitious and prodigious vsages which now doe raigne in the Church of Rome nay many of them neuer heard in their life so much as of the name of Rome Ergo. 2 It is called Catholike and vniuersall because they that are to be saued must belong vnto this companie and be of this Church for without the Church there is no saluation for Christ onely gaue himselfe for his Church to sanctifie it and cleanse it Ephes. 5.25 But all that dye out of the faith of the Romane Church do not perish Nay verely we doubt not to say but that all which depart this life in the communion thereof without repentance are barred from saluation and dye out of grace We are in the right faith neither will we be our owne iudges the scriptures shall iudge vs Euery spirit that confesseth that Iesus Christ is come in the flesh is of God 1. Iohn 4.2 We beleeue aright in both the natures and all the offices of Christ which you doe not which doe greatly deface his prophetical office in not reuerencing his word but making it imperfect his kingdom in appointing him a Vicar and Vicegerent vpon earth as though he of himselfe were not sufficient to gouerne
his Priesthood in setting vp another sacrifice Ergo your spirit is not of God 3 The Catholike Church is so called because it embraceth the whole and onely doctrine of the Prophets and Apostles Ephes. 2. vers 20. But the Romane Church receiueth many things contrary to scripture and addeth many things vnto it as it shall appeare throughout this whole discourse Ergo. 4 The Catholike Church hath the name because it is dispersed ouer the whole earth Acts 1. vers 8. But so was neuer the Romane faith which is now professed as we haue shewed before Quaest. 3. de Eccles. Not. 2. Ergo ex Amand. Polan THE SECOND PART THE CHVRCH OF Rome is not a true visible Church The Papists THeir arguments are as wee haue heard Quaest. 3. of the notes of the Church error 28 grounded vpon their succession miracles gift of prophesiyng answered sufficiently afore Not. 4.5.6 Wee neede not nor must not for breuities sake repeate the same things often Protestants WE denie vtterly that they are a true visible Church of Christ but an Antichristian Church and an assembly of heretickes and enemies to the Gospell of Iesus Christ. 1 That cannot bee a true Church where the word of God is not truely preached nor the Sacraments rightly administred according to Christs institution So are they not in the Popes Church For the word is not sincerely taught but they haue added many inuentions of their owne and doe preach contrarie Doctrines to the Scripture the Sacraments also they haue not kept for first they haue augmented the number they haue made fiue more of confirmation orders penance Matrimonie extreame vnction beside the Sacraments of Christ they haue corrupted In baptisme beside water they vse spittle salt oyle Chrisme contrarie to the institution and they lay such a necessitie vpon this Sacrament that al which die without it say they are damned In the Lordes Supper they haue turned the Sacrament to a sacrifice made an Idol of bread chaunged the Communion into priuate masses taken the cup from the lay people and many other abhominations are committed by them Ergo neither hauing the word nor Sacraments according to the institution they are no true Church 2 They which are enemies to the true Church and doe persecute the members thereof are no true visible Church they cannot be of that Church which they persecute as Bellarmine saith of Paul how could he bee of that Church which he with al his force oppressed de eccles lib. 3. cap. 7. But they persecute the Saints of God are most cruel towards them as their consciences beare them record Ergo. 3 The habitation of Antichrist cannot be the Church of Christ so is theirs the Pope himselfe is Antichrist for who else but hee sitteth in the temple being an enemie to Christ. 2. Thes. 2. Where haue you a citie in the world built vpon seauen hilles but Rome Apocalyps 17.9 But of this matter we shall of purpose intreate afterward Ergo. they are not a true visible Church THE THIRD CONTROVERSIE CONCERNING COVNCELS A Councel is nothing else but an assembly and gathering together of the people of God about the affaires and businesse of the Church and they are of two sortes either vniuersall in the name of the whole Church or particular which are either National when the learned of a whole Realme are called together or Prouincial when as the Churches of one Prouince doo assemble into one place to consult of Religion There may be two especiall occasions of Councels the one for resisting and rooting out of heresies as the Apostles and elders met together Act. 15. against those which would haue imposed the Iewish ceremonies vppon the beleeuing Gentiles So the Councell of Nice was celebrated the yeare of the Lorde 327. to confound the heresie of Arrius who denied Christ as he was God to be equall to his Father In the Councel of Constantinople Anno 383. or there aboute the heresie of Macedonius was condemned which denied the holy Ghost to bee God In the Ephesine Councel the first Nestorius heresie was ouerthrowne which affirmed Christ to haue two persons Anno 434. The Councel of Chalcedon was collected Anno 454. about the heresie of Eutiches which held that there was in Christ but one nature after his incarnation so confounding his humanitie and diuinitie together The other cause of the calling of Councels is to prouide establish holsome Lawes decrees and constitutions for the gouernement of the Church so the Apostles called the brethren together Act. 6. to take order for the poore And in the Councell of Nice an vniforme order was established for the celebration of Easter which before had much troubled the Church The questions betweene vs and the Papists concerning Councels are these First whether generall Councels be absolutely necessarie Secondly by whome they ought to be called Thirdly of what persons they ought to cōsist Fourthly who should bee the president of the Councel Fiftly concerning the authoritie of them Sixtly whether they may erre or not Seauenthly whether they are aboue the Pope Eightly of the conditions to be obserued in generall Councels of these in order THE FIRST QVESTION CONCERNING the necessitie of Councels The assertion of the Papists THey seeme in wordes to affirme that Generall Councels are not absolutelie error 29 necessarie for the Primitiue Church was without any Councel for the space of 300. yeares and more yet they hold that some Councels either generall or particular are of necessitie to be had Bellarmine de concil lib. 1. cap. 11. And yet this is to be maruelled at that they should so much stand for Councels seeing they might vse a farre more compendious way in referring all to the determination of the Pope whome they boldly but very fondly affirme that hee cannot erre Although they seeme not to lay a necessitie vpon Generall Councels yet in truth they doo contrarie for they allowe no Councels at all without the Popes consent and authoritie neither thinke it lawfull for any Nation or Prouince to make within themselues any innouation or change of Religion So in the assembly at Zuricke Anno 1523. For the reformation of Religion Faber tooke exception against that meeting affirming that it was no conuenient place nor fit time for the discussing of such matter but rather the cognition and tractation thereof belonged to a generall Councel Sleid. lib. 3. And further they hold that what hath beene decreed in a Councel cānot be dissolued but by the like Councel as if the Councel of Trent were to bee disanulled it must be done by the like Synod Bellarmine de cōcil lib. 3. ca. 21. Which Councel they affirme to haue been general therefore another general Councel must by their opinion necessarily be expected before it can be reuoked The confession of the Protestants WE doe hold that generall Councels are an holesome meanes for the repressing and reforming both of errors in Religion and corruption in manners and that true generall Councels ought to
Prophet in the midst Euen thus with the like spirite of blasphemie doo the Iesuites crie out that the Pope is the chiefe shepheard steward husband and head of the Church vpon earth But we will leaue to charge them so deepely with blasphemie which notwithstanding they cannot auoyde Let vs heare what the fathers of Basile say to this poynt Bellarmine saith the Pope is the husband but they reason cleane contrarie the Church say they is the spouse of Christ the Pope make the best of him you can is but a Vicar but no man dooth so ordaine a Vicar that hee maketh his spouse subiect vnto him but that the spouse is alwaies thought to be of more authoritie then the Vicar forsomuch as she is one body with her husband but the Vicar is not so thus haue they to the full answered the Iesuite ex Aenea Syluio Better arguments they haue none for the Popes prerogatiue then we haue seene The Protestants THat the Pope is by right and ought to be subiect to generall Councels and that they haue authoritie to iudge examine suspend punish depose him if there be iust cause it is proued thus This matter was pithilie disputed vpon by the Fathers of Basile some of whose reasons it shall bee sufficient heere to followe 1 They proue this conclusion out of Scripture First whereas Panormitane had saide that the Pope was Lorde of the Church vnto him Segouius answered that it was the most honourable title of the Bishop of Rome to be called the seruant of the seruants of God and Peter saith hee forbiddeth pastors to behaue themselues as Lords ouer the Clergie 1. Pet. 5. And if Christ the sonne of God came not to be ministred vnto but to minister and serue how then can his Vicar haue any dominion So was Panormitane answered Againe the Diuines thus argued Christ saith to Peter dic Ecclesiae Peter is sent to the Church or Councell Ergo the veritie doth remit the Bishop of Rome to the Councell But to this the Iesuite saith that Peter was not yet entred into his office to bee chiefe Bishop but was as a priuate person So then belike this rule of our Sauiour Christ dic Ecclesiae tell it to the Church did but binde Peter till Christ were ascended and he receiued his Vicar-dome This cauillous answere the Fathers of Basile wisely foresaw and preuented it for they shew how Peter was subiect to Councels euen after the ascension as Act. 11. Peter is rebuked say they by the congregation because he went to Cornelius an heathen man as if it had not been lawfull for him to attempt any great matter without the knowledge of the congregation but that seemeth to make more for the purpose Galath 2. where Paule rebuked Peter to his face because contrarie to the decree of the Councell of the Apostles hee did cogere gentes Iudaizare hee would constraine the Gentiles to doe like the Iewes Ergo Peter was subiect vnto the Councell ex Aenea Syluio Other reasons many were alleaged by the Fathers of Basile First the Bishop of Burgen As in euery well ordered Kingdome the whole realme should be of more authoritie then the King so the Church ought to be of more authoritie then the Pope though he were Prince thereof The Diuines brought these argumēts the Church is the mother of the faithfull and so of the Pope if he be a faithfull man the Pope is then the Churches sonne as both Anacletus and Calixtus Bishops of Rome confessed Ergo how much the sonne is inferiour to his mother so much is the Church superiour to the Pope Secondly the Pope is inferiour to Angels he is not greater then Iohn Baptist of whom it is said that the least in the Kingdome of God is greater then he but the Angels doe reuerentlie accord vnto the doctrine of the Church Ephes. 3.10 Ergo the Pope is bound to doo the same who is lesse then the Angels These Fathers thought none so absurd to denie the Pope to be inferiour to Angels and therefore labour not to proue it Yet Antoninus an olde Papist saith Non minor honor datur Papae quà m Angelis there is no lesse honour due to the Pope then to the Angels Nay another saith I thinke it be Pope Paschalis Datur Episcopis quod ne Angelis vt Christi corpus crearent it is graunted to Bishops which is not giuen to the Angels to create the bodie of Christ. But the Fathers of Basile thought not these men worthie the answere no more doe we and so let thē passe Thirdly the Pope say they being the Vicar of the Church for he is more truely so called then the Vicar of Christ he may be deposed of the Church for a Lord may put out his Vicar at his pleasure Ergo the Pope is vnder Councels 4 If the Councels might not ouerrule the Pope there were no remedie left to resist a wicked Pope Shall we suffer all things say they to run into ruine and decay with him for it is not like that hee would congregate a Councell against himselfe To this the Iesuite answereth that there is no remedie left but to pray to God in such a case who will either confound or conuert such a Pope Here is goodly diuinitie we know that Antichrist shall at length be destroyed at the comming of Christ but if he should be let alone in the meane while and not be bridled he might doe much hurt as he hath done too much alreadie Yet the Iesuite confesseth that a wicked Pope may bee resisted by force and armes and why not I pray you as well by peaceable meanes these sayings are contrarie Bellarm. cap. 19. So then this is Popish diuinitie that be the Pope neuer so wicked doe he neuer so much harme hee is not to bee controuled of any mortall man Such doultish schoole poynts maintained especially by begging friers the fathers of Basile complained of As that they should say that no man ought to iudge the high and principall seate that it cannot be iudged either by Emperour Clergie King or people Other affirme that the Lord hath reserued to himselfe the depositions of the chiefe Bishop Others yet more mad are not ashamed to affirme that the Bishop of Rome though hee carrie soules in neuer so great number to hell yet is he not subiect to any correction or rebuke For all these straunge and blasphemous positions the fathers concluded as yee haue heard that the Pope ought to obey generall Councels 4 Lastly I will adioyne the iudgement of Augustine who writing in his 162. Epistle concerning the Donatists whose cause was heard and determined by the Emperours appoyntment at Rome before Miltiades then Bishop there and other Bishops assistants and yet for all this the Donatists would not bee quiet Thus he saith Putemus illos iudices qui Romae iudicauerunt non bonos iudices fuisse Restabat adhuc plenarium Concilium c. Put case saith hee that the Bishop of Rome
names of some other Apostles as Iames and Iohn were called Boanerges the sonnes of thunder Mark 3. Therefore this was no such preeminence to Peter neither is it true that Peter was almost called by no other name for he is oftē in the Gospel after this called by his old name Simon Mat. 16.17 17 25. Fulk Annot. in Ioh. 1. sec. 7. Secondly againe saith Bellarmine the text is aedificabo I will build my Church but if Christ be here taken for the rocke his Church was built alreadie for many beleeued in him But Peter was not made the foundation of his Church till afterward after his resurrection and therefore hee saith I will build Wee answere First it is a corrupt glosse to say the Church of Christ was not builded till after the resurrection for seeing that many beleeued before in Christ and made a Church either they must graunt that the Church was without a foundation or else that the foundation was changed from Christ to Peter Secondlie it is taken therefore for the enlarging and increasing of the Church of GOD. It followeth not because Christ saith I will build and his Church was begun to bee built alreadie that therefore another kinde of building must bee excogitate no more then because Christ gaue his spirite to the Apostles Matth. 10.1 and againe Iohn 20.22 and yet biddeth them stay at Ierusalem till they should receiue the holie Ghost Acts. 1.7 that therefore they should looke for another holy Ghost or as though they had not receiued the holy Ghost before But as the sending of the holy Ghost is meant for the increase and more plentifull measure thereof so is the building of the Church here taken for the increase of the building Wee yet further answere with Augustine super hanc petram quam confessus es aedificabo ecclesiam vppon this rocke which thou hast confessed will I build my Church so that in this place is meant not Peter to bee the rocke but either Christ whome he confessed or his saith whereby he confessed him which commeth all to one effect There is no great difference whether wee say the Church is builded vppon Christ or faith is the foundation of the Church for faith is an apprehension of Christ but of the person of Peter it can no more bee vnderstoode then of the rest of the Apostles who in some sence are called the foundation of the Church namely in respect of their holy Apostolick doctrine vpon the which the Church is built Ephes. 2.20 Bellarmine and the Iesuites denie not but here is relation also to the faith of Peter but faith considered in his person We answere if they meane Peters particular faith which was a proper adiunct to himselfe the vniuersall Church cannot be built vpon that faith seeing when Peter dyed his faith also as a proper accident to his person ceased if they vnderstand that generall faith whereby Peter in the name of all the rest made this confession then they all are as well made pillars and foundations of the Church as he because it was their generall confession Fulk annot in 16. Matth. sect 8. 3 Another place which our aduersaries mightely vrge are those words which follow verse 19. I will giue vnto thee the keyes of the Kingdome of Heauen whatsoeuer thou shalt binde in earth shal be bound in Heauen Ergo Peter had especiall iurisdiction giuen him more then any of the rest Bellarmine cap. 12. Wee answere First as Peter confessed in the name of all the rest so this power is geuen him not onelie for the rest as the Rhemists falslie charge vs that we make Peter a proctor for others but together with the rest Peters person must be excluded for immediately after he deserued for a certaine slip of his person to bee called Sathan it were an vnfit match the same person at the same time to be honoured with the glorious title of the rock of Christ and to sustaine so great a rebuke as to bee called Sathan Secondlie here is no more promised to Peter then vnto all the rest of the Apostles Matth. 18.18 They likewise haue authoritie giuen them to binde and loose and it is performed to them all alike Iohn 20.23 2 By the keyes here cannot be vnderstoode that large iurisdiction which the Papists dreame of as not onely the authoritie and chaire of doctrine iudgement knoweledge discretion betweene true and false doctrine all which we graunt together with Peter to haue been giuen to al the Apostles besides But say they hereby is signified the height of gouernement the power of making lawes of calling Councels and confirming them of ordeyning Bishops and Pastors finally to dispense the goods of the Church spirituall and temporall all this is added without ground neither had either Peter or any of the Apostles this ample authoritie no nor the Bishops of Rome for many hundred yeares after Christ. For this plenarie power of the keyes when they signifie a soueraigne and chiefe and surpassing power are so onely giuen vnto Christ and to no mortall creature He is saide to haue the keye of Dauid who openeth and no man shutteth who shutteth and no man openeth Apocalip 3.7 Fulk Annot. 16. Matth. sect 13. Lastly I will oppose the iudgement of the Fathers of the Church who alleadge out of Augustine that Peter receiued the keyes for the whole Church and out of Ambrose that when Christ said to Peter pasce oues the blessed Apostle toke not charge of them alone saith he but together with vs and we together with him Fax pag. 675. 4 Other arguments they alleadge for the primacie and preeminence of Peter as Matthew 10. Hee is named in the first place Bellarmine cap. 18. Wee answere this mought bee because Peter was the most auncient in yeeres or one of the first that was called But howsoeuer it was it is no great matter for this order is not alwaie kept as Galath 2. Paul nameth Iames first Iames Cephas Iohn saith hee verse 9. the Iesuits best shift is heere to denie the text saying it should bee read Cephas Iames Iohn vnlesse Iames bee named first because he was Bishop of Ierusalem Marke I pray you Ergo at Ierusalem Peter was not before Iames but next vnto him therfore not prince of the Apostles Bellarm. cap. 18. Againe say they Peter standeth vp in the election of Matthias Acts 1. preacheth the first Sermon Acts 2. Acts. 15. Peter speaketh first Wee answere to the first Wee denie not a primacie of order to haue been in Peter but it followeth not that hee which speaketh first or giueth the first voyce should bee the head and commaunder of the rest to the second wee also graunt that Peter in zeale promptnes and forwardnes was not behinde any of the Apostles but euen with the first for in him was that saying of Christ verified vppon the woman Shee loued much because much was forgiuen her Luk 7 So was it with Peter to whome Christ forgaue much
and therefore hee loued much To the third wee answere that by the Iesuites owne confession Iames who was as they say Bishoppe of Ierusalem had the primacie there how then can they now giue it to Peter The Protestants THat Peter had no such iurisdiction ouer the Apostles as to bee called the head and Prince of them but that to them all indifferentlie were the keyes committed and did all faithfullie execute their Apostleship without any subiection of each to other but ioyned the right hands of fellowship together we thus confirme it out of the holy Scripture and necessarie arguments deriued out of the same 1 Ephes. 2.20 Apocalips 21.14 The Church is said to bee built vpon the foundation of the Prophets and Apostles Ergo no primacie of power amongst the Apostles they all founded the Church Bellarmine confesseth that in respect of their doctrine there was no difference betweene Peter and the rest for they all were first planters of Churches they all preached the Gospell by reuelation But in respect of gouernement they were not equall they had chiefe authoritie committed to them as Apostles and Embassadors of Christ But Peter as ordinarie pastor Wee answere First by his owne confession the Apostles had chiefe authoritie as Apostles but there was no higher authoritie or power then of the Apostleship but as they were Apostles they were equall saith the Iesuite Ergo there could be no superioritie for the calling of the Apostles was the highest in the Church 2 To preach the Gospell and to haue iurisdiction of gouernement do both belong to the power of the keyes but the keyes were equallie committed to all Ergo they had all equall power both to preach and to gouerne That they all had the power of the keyes equallie graunted vnto them wee haue proued before out of Matth. 18.18 2 Bellarmine himselfe confesseth that Iames was Bishop and ordinarie pastor at Ierusalem and saith with Anselme and Thomas Aquinas that therefore he is named first by Saint Paule Gal. 2. Bellarm. cap. 19. Therefore at Ierusalem Peter was to giue primacie to the ordinarie pastor there If they answere that Rome was then the chiefe citie and therefore Peter being Bishop of Rome was to haue the preeminence To this we replie that Ierusalem was rather to be preferred in respect of place which was chosen by the Lord himselfe to be the chiefe citie of his Church But Rome through the tyrannie and vsurpation of the Romans ouer other countries was aduanced to that dignitie not by the election of God But Bellarmine answereth that Peter was Bishop of the whole Church and so of Ierusalem too We answere he now saith lesse for Peter then if hee called him as he was the Apostle of the whole world for it was more to be an Apostle thā a Bishop Diuers were called in the Apostles times episcopi ouerseers or Bishops that were not Apostles as the pastors of Ephesus Act. 20.28 Wherefore now hee hath saide iust nothing in seeking to aduance Peter hee hath disgraced him in pulling him downe from his high Apostleship to the chaire of a Bishop 3 Peter had no superioritie ouer Paul for they ioyned right handes of fellowship and this allotment was made betweene them that Paule should bee the chiefe of the Gentiles and Peter of the circumcision Galath 2.9 Ergo. Bellarmine answereth First they were ioyned as fellow-laborers in the preaching of the Gospell but Peter might for all this bee greater in the office and power of gouerning Wee answere yea but the text saith that Paule onelie was not appointed to preach to the Gentiles but hee had the chiefe Apostleship Now to the Apostleship belongeth not onely the function of preaching but the whole vse of the keyes and power of iurisdiction Ergo in all respects Saint Paule ouer the Gentiles had the chiefe Apostleship But let any man say that this was a humane compact amongst themselues and Paul had his lotte at Peters assignement the text sheweth that the Lorde himselfe had made this distribution For when they sawe saith Saint Paul that the Gospell ouer the vncircumcision was committed to mee verse 7. So then the Apostles did but confirme by their consent that distribution which they sawe the Lord himselfe had appoynted Further saith the Iesuite the diuision was not so made but that it was lawfull for Peter also to preache to the Gentiles Wee answeare wee graunt it and for Paule to preache to the Iewes yet that distinction remayned still that Peter was chiefe of the circumcision Paule of the vncircumcision Againe saith hee but Peter had the more excellent lotte for Christ himselfe first preached to the Iewes Wee answere wee denie not but that hee had the first lotte in order for to the Iewes was the Gospell first offered but Paul had the larger and more glorious lotte the Church of the Iewes now decaying and the Gentiles beginning to be planted in their roome But howsoeuer it was it cannot bee denied but that Paule was chiefe towards the Gentiles And therefore the Church of Rome might with better right haue deriued their authoritie from S. Paul then from Peter Both of them they cannot make patrons of their See seeing by their owne rules the Pope cannot be successor to them both Further out of the same place Galath 2.11 an other thing commeth to bee obserued that Peter was rebuked of Paule and in such sort that it appeareth there was no great inequality between them for he doth it to his face openlie before all men and at Antioch in Peters owne Bishopricke as they say can it be now thought that Paul was any thing inferior to Peter Bellarmine and the Iesuits answere that the Pope may bee rebuked of an inferior and ought to take it patiently if it be done in zeale and loue Aunswere First wee doe not simplie thus conclude because Paul reprehended Peter therefore he was not his superior but because of the manner as we shewed it was done in such sorte so plainely so openly without any submission or crauing of pardon that there can appeare no inequalitie at all betweene them Secondly although they seeme heere to graunt that the Pope may be rebuked yet is it otherwise in their Canon lawe which saith that though the Pope doe leade innumerable soules to hell no mortall man may presume to reprooue his faultes part 1. distin 4. cap. Si Papa Fulk Annot. in Gala. 2. sect 8. 4 Lastlie what reason was there why Christ should giue the supremacie to Peter ouer the rest Christ was no acceptor of persons if hee had bene Iohn should haue bene preferred whom he loued most If deserts be weighed I think Peter deserued no more then the rest of his fellowes Nay I thinke the wisedome of the Spirit foreseeing the questions that should afterward arise in the Church about Peter hath so disposed that this Apostles infirmities both in number more and weight greater then any of the rest should be euidentlie set forth in
shrines and the like yea aboue his owne breaden God so doth the Pope for he rideth vpon mens shoulders when his breaden God is caried vpon an hackney he exalteth his throne aboue the altar the Crosse is caried on the right hand of Emperours swordes and scepters but is layd vnder his feete In the yeare of Iubile he beateth vpon the gates of Paradise with a golden hammer Fulk annot 2. Thesse 2.10 so then howsoeuer like an hypocrite he seeme to adore his breaden God yet indeede dooth hee magnifie himselfe aboue it Bellarmine hath no other shiftes to foyst off our arguments but these hee sayth this Mauzzim is like enough to be the diuell himselfe whom Antichrist shall worship but he careth neither for siluer or golde or else it is himselfe And how I pray you can a man worship himselfe or else saith hee it is some strong castle where he shall lay his siluer and golde or else you know not what Bellarmin 14. 2 That Antichrist shall not abolish Idoles of siluer and golde but rather commaund the people to worship them as the Pope now doth it is playne Apocalyps 9.20 The Rhemists obiect that hee speaketh here agaynst the heathen Idols which is here called the worship of diuels Answere First in this place Iohn speaketh of the ende of the worlde in the opening of the seuenth seale and the Idols of the heatheÌ„ were abolished long agoe Neither is there any knowen nation in the worlde that hath worshipped Idols of golde siluer brasse stone or wood but the papists for these many yeares Secondly all worshippers of Images doe worship diuels for Idolatrie is a seruice inuented by the diuell Fulk annot Apoc. 9. sect 4. The Protestants THat Antichrist shall not in outward shew be an open enemie to Christ but secretly and closely and vnder pretence of religion take away all religion thus we make it playne 1 These places alleadged before doe prooue it Iohn 1.2.18 the Antichrist and the Antichristes shall bee enimies all alike but the Antichrstes in Saint Iohns time were couert enemies Ergo so shall the great Antichrist 2. Saint Paul calleth it the mystery of iniquitie 2. Thess. 2.7 and he shal come in all deceiueablenesse of vnrighteousnesse vers 10. and God shall send them strong delusion to beleeue lies vers 11. All this prooueth that Antichrist shal worke closely cunningly mystically by deceiuing by delusion not by open enimitie and prophanenes or by violence and tyrannie onely as the papists imagine 3 Antichrist shall be the greatest enemie to Christ and his kingdome that euer was in the worlde But hee is a greater enemie that pretendeth friendship and yet is a foe that vnder the name of Christ persecuteth the Christian fayth then he that openly destroyeth it making no shewe of Religion as Dauid complayneth Psalm 41.9 Yea my familiar friend whom I trusted which did eate of my bread hath lift vp his heele against me This was accomplished in Iudas who betrayed Christ with a kisse who was the greatest enemie of Christ sinning against his owne knowledge and conscience Euen so they now a dayes are the greatest enemies that Christ and the Church hath that betray Christ with a kisse which name themselues the Church of God and yet make hauock of the Church 4. Lastly Augustine sayth as much that Antichrist shall come with deceiueable doctrine and shew of righteousnes Quid expaâ—escimus in Antichristo nisi quia nomen suum honoraturus est Domini contempturus Quid aliud facit qui dicit ego iustifico Quid aliud est dei ignorare iustitiam suam velle constituere quam dicere ego iustifico ego sanctifico What other thing doe wee feare in Antichrist but that hee shall honour his owne name and contemne Christs What else doth he which sayth I doe iustifie I make holie What is this but to destroy the righteousnesse of God and to bring in his owne Marke nowe I pray you if all this bee not true of the Pope of Rome for hee taketh vpon him to iustifie to sanctifie to dispense with mens sins for an hundred yea a thousand yeeres to ridde soules out of Purgatorie nay to commaund Angels to carrie their soules to heauen that die in their Pilgrimage to Rome as Pope Clement the sixt did what is this else but to saie Ego iustifico sanctifico I iustifie I sanctifie and who I pray you doth so if Augustine may be iudge but Antichrist but thus the Pope doth Ergo he is Antichrist THE SEVENTH PART CONCERNING the miracles of Antichrist The Papists ANtichrist they say shall be a Magitian and worke straunge signes and error 63 wonders by the power of the diuell and these three miracles by name shall bee wrought by him Hee shall cause fire to come from heauen and make the Image of the beast to speake and thirdly hee shall faine himselfe dead and rise agayne Bellarm. cap. 15. 1. He shall by the helpe of the diuell cause fire to come downe from heauen as it is Apocal. 13.13 Answere First it is a great question whether the diuell haue any such power to bring downe fire from heauen for the Iesuite himselfe remembreth the storie 1. King 18. How Baal his priests would haue fetched down fire from heauen but they could not onely Elias did it and he that will doe the like must haue Elias his spirite as Christ sayth Luke 9.55 2. It is very grosse to vnderstand this literally for the whole chapter is mysticall of the Beast with seuen heads of another beast with two hornes and all the rest But three waies Antichrist may fitly bee sayde to bring fire from heauen First by fire the holy Ghost may be vnderstoode as Matth. 3. and Act. 2. The spirite appeared in fierie tongues so Antichrist and his ministers make men beleeue that they doe conferre the holy Ghost as in consecration in absolution of sinners and such like Secondly the Popes thunderbolts of excommunication are resembled to fier whereby he hath made the whole world afrayde in times past as though he could cause the heauens to fall vpon men yea to make the matter more likely the Pope vseth burning Tapers in excommunicating men which with violence are throwen downe as though GOD himselfe did rayne fire from heauen vpon them And this is the terrible manner of their excommunication there are three candles burning set vp and then they begin to accurse them whom they excommunicate bodie and soule to the diuell and let vs say they quench their soules in hell fire if they be dead as this candle is put out and with that they put out one of the candles If they be aliue let vs pray that their eyes may be put out as this candle is and so the second candle goeth out and that all their sences may fayle them as this candle looseth his light and so the third candle goeth out Beholde here is the fire which the Pope and his popelings doe bring
from heauen Sic Bullinger serm 60. in Apocalips Thirdly the Dragon is sayd Apocalips 12.4 with his tayle to drawe many starres from heauen that is many excellent men as starres in giftes and knowledge shall bee deceiued by the Pope and be wonne vnto him yea the Pope himselfe is a Starre fallen from heauen to the earth from heauenly doctrine to earthly tradition Apocalips 9.1 thus Antichrist also may be sayd to fetch fire from heauen 2. The second miracle hee shall cause the Image of the beast to speake which the Iesuite vnderstandeth literally that is grossely Answere First Bellarmine and our Iesuites doe not here agree for Bellarmine sayth that these two miracles shall be wrought by Antichrist himselfe to fetch fire from heauen and to cause the Image to speake But the Rhemists saye this other beast is another false Prophet inferiour to Antichrist which shall also worke wonders such an one as Caluine say they where they shew their malice more then learning for Caluine they know tooke not vpon him to worke myracles annot Apocal. 13. sect 3. 2 This causing the image to speake hath a better meaning The image of the beast is the shadow of the olde stately Empire of Rome which was erected by the Pope for the west partes wanted an Emperour the space of three hundred yeeres from Augustulus time till Pope Leo the third who made Charles the great king of France Emperour And at this day is there nothing in the Empire but onely a name title and image for neither hath the Emperour the Imperiall authoritie which is in the Pope nor the Imperiall kingdomes vnlesse he haue them of his owne And the Pope onely maketh this Image to speake for vnlesse he doe confirme the election of the king of the Romanes he is not thought worthy the name of Emperour Bullinger ibid. 3 And yet we denie not but that they both haue and may make images speake either by the helpe of the diuell as Dunstane caused a roode to speake or by iugling as the Roode of grace by gimmals was made to roule the eyes mooue the lippes and such like in king Henries dayes 3 The third myracle that Antichrist shall work is to fayne himselfe dead and to rise againe Apocalyps 13.3 Answere There can bee no such thing gathered out of the text First the wordes will not beare it the text is that one of the heads was wounded to death and the wound was healed which cannot be so meant as though hee fayned himselfe dead but he receiued a wound indeede 2 The sence is mysticall as thorough the whole chapter First it is sayd that the seuenth head was wounded to death but reuiued agayne that is the seuenth gouernement of the Romanes in the Popedome for the papacie had many times deadly blowes and yet was healed agayne especially when there were three Popes together at Rome in France and the third in Spaine but this wound was cunningly healed vp in Pope Martin the fift in the Councell of Constance the other three beeing deposed Sic Bullinger Serm. 59. Secondly it is said vers 14. that the beast whose image remained had the wound of a sworde and yet liued which is vnderstoode of the Romane Empire reuiued and quickned by the Pope The Protestants IT is true that Antichrist shall worke signes and wonders by the power of Sathan 2. Thessal 2. but lying signes both because they shall bee done to confirme lyes neither shall they bee such as the Prophets wrought but many of them but cunning and cousening sleights of iuglers And for such wonders wee neede not to search farre the Popish Church is full of them Where else then should wee looke for Antichrist 1 There haue beene of the Popes themselues Sorcerers and Coniurers such an one Antichrist shall bee sayth Bellarmine Siluester the second came vp to the papacie by the helpe of the diuell as wee haue before shewed Gregorie the seuenth was condemned in the Councell of Brixia for a Coniurer And Benno a Cardinall in those dayes thus writeth of him that on a time hee sending two of his seruants for a certaine Sathanicall booke charging them not to looke into it they notwithstanding looked into it and presently a great multitude of diuelish spirites were round about them who were instant vpon them to knowe why they were called for the seruants beeing at the first astonished yet comming to themselues enioyned them to plucke downe certayne high walles neere to Rome and so they came to their master Fox page 176. What other Antichrist now neede wee looke for If hee must bee a Coniurer wee may heere make our choyce 2 Wee are not ignorant what lyes and fables are reported by the papists of the myraculous actes of their popish Saints of the which wee haue spoken before As howe Dunstane appeared to a cripple that came to his Tombe to bee helped of his lamenesse How Plegildus a priest sawe and handled the shape of a childe vpon the altaâ— which after hee had kissed returned agayne to the likenesse of bread How a certaine Iewes boy tolde his father that hee saw a childe broken in peeces vpon the altar and distributed among the Christians and the boy for that was cast into a furnace of fire and was preserued from the fire by the Virgin Marie which appeared to him and spred her garment ouer him Many such either lyes and fables or workes of diuels the popish Church hath many What neede wee therefore doubt but that it is the Antichristian Church 3 Augustine sayth Saint Paul calleth them lying wonders either because Antichrist shall deceiue men per phantasmata with iugling sleights or because ad mendacia per trahet credituros by his wonders he shall make them beleeue lies But in which sense they are so called it shall appeare when Antichrist is come sayth hee and indeede it is now apparant for our aduersaries haue plenty of both kindes both myracles wrought indeede by the diuell and many prety iugling feates beside THE EIGHTH PARTE OF THE QVEstion concerning the warres and kingdome of Antichrist The Papists BEllarmine sayth that Antichrist shall make great battayles agaynst the error 64 Saynts and shall conquere the whole worlde first by crafte he shall aspire to the kingdome of the Iewes secondly he shall fight with three kings of Lybia Aegypt Aethiopia Thirdly with a great armie he shall persecute the Christians throughout the world and this shall be the battaile of Gog and Magog Bellarm. cap. 16. 1 That he shall craftily aspire to the kingdome he proueth it out of Daniel 11.21 where it is prophecied of one that he shall obtayne the kingdome by flatteries Ans. This prophecie of Daniel as likewise the whole chapter was historically accomplished in Antiochus Epiphanes who defrauded Seleucus his brothers sonne of the kingdome and circumuented his elder brother Demetrius so that it being once fulfilled it cannot be wrested to any other sense of Antichrist it cannot be
ment for here is a succession of Kings described vers 19. One is sayd to be ouerthrowne that is Seleucus but not in battaile for he was poysoned vers 18. There another is sayd to bee ouerthrowne and to be no more found that is Antiochus magnus But Antichrist cannot succeede any in the kingdome of the Iewes for he shall be their first King as the Papists imagine 2 He shall sayth Bellarmine ouercome three kings of Lybia Aegypt Aethiopia Dan. 11.43 and this horne shall remoue three other hornes Dan. 7.8 Ans. This also must needes be vnderstood of Antiochus Epiphanes and they are two prophecies First he is called a little horne because he was not heire to the kingdome he remoueth three other hornes for by his meanes Ptolemaeus Philopater was cast out of the kingdome in his fathers time Antiochus the great his brother Seleucus poysoned his sonne Demetrius disinherited Tremell Dan. 7.20 The second prophecie was also accomplished by Antiochus who ouercame Aegypt and the countreys adioyning Of Antichrist it cannot bee vnderstood for the first prophecie speaketh of a beast with ten hornes which must be vnderstood of one kingdome monarch and by the ten hornes ten Kings are signified for so was Antiochus Epiphanes the tenth from Seleucus here then is a succession of Kings but Antichrist shall not succeede any 3 The Iesuite saith that Antichrist with a great armie shall vexe the whole world and that shal be the battaile of Gog and Magog prophecied of Ezech. 38.39 Apocal. 20. Ans. The prophecie of Ezechiel was fulfilled in the time of the Macchabees when as Gog and Magog that is Antiochus with the helpe of the Syrians and Scythians and other countreys molested the people of God for vers 23. chap. 39. the Prophet speaketh of the captiuitie of Israel from the which they should at that time bee deliuered And agayne the Lord would not leaue his Church which at that time endured great afflictions at the hands of the heathen comfortlesse but if these prophecies of Ezechiel and Daniel concerne them not then small had been their comfort Lastly the Iewes may with as good reason vnderstand the prophecies concerning Christ of their Messiah whom they yet looke for as you may these prophecies concerning the enemies of the Church of your Antichrist The other prophecie also is fulfilled Apocal. 20.8 how Gog and Magog from the foure corners of the earth shall compasse the tents of the Saints for by Gog and Magog is vnderstood the whole multitude of the enemies of the Church both within and without as Turkes Papists Infidels which all haue agreed together at times and in their turnes though enemies amongst themselues to afflict the people of God Fulk annot in hunc locum And if you will needes also haue the other two prophecies fulfilled agayne being once before accomplished they agree fitly to the Turkish Empire for Mahomet by craft and subtiltie aspired to a kingdome and in short time he ouerranne Aegypt and Lybia with other parts of Africa The Protestants WE denye that there shall come any such Antichrist or that it is possible for him to wage battaile with the whole earth We graunt that the Antichrist of Rome hath warred with the Church poysoning it with corrupt doctrine and persecuting the same by fire and sword which his rage is well slaked now God be praised in many places and his tyrannie ouerpast miserable were the state of the Church if it should endure such a brunt agayne 1 It is impossible that Antichrist in so short a time as three yeeres and an halfe should conquer all nations and be Monarch of the whole world burne sacke Rome and driue out the Pope as the Papists graunt themselues Bellarm. lib. 4. cap. 3. de pontifice A man cannot in that space trauaâ—le through the whole world much lesse conquer it And seeing Antichrist shall begin at Ierusalem make his habitation there and haue an end there for say they he shall be slayne in Mount Oliuet Gloss. sup Apocal It is not like that in his owne person he should conquer the world neither can it be thought that he shall do it by his deputies for then they should be the Antichrists and not he See what a Labyrinth you are fallen into out of the which you cannot wind yourselues 2 Antichrist is not described in scripture as a warriour or warlike man sitting harnessed in his tent but like an hypocrite aduaÌ„cing himself in the temple not comming with engins of warre but deluding and deceiuing with false miracles and lying signes 2. Thessal 2. Not with Harolds of armes openly proclaming warre but he shall worke in a mysterie Apocal. 17.5 Wherefore it is but a popish dreame and fancie that Antichrist shall be such a mightie warriour yet we denye not but that diuers of the Popes haue been warriours but that was beyond the commission of Peters crosse keyes 3 Lastly they haue no ground of this their opinion out of scripture for neither Ezechiel nor Daniel maketh for them prophecying of the state of the Church before Christ nor yet the Apocalypse the prophecie of Gog and Magog being accomplished in the greatest part alreadie Wherefore away with these mistie clowdes of your brainsicke inuentions they shall not bee able to abide the lightsome sun-beames of the truth THE NINTH AND LAST PART OF THIS question whether the Pope be Antichrist The Papists THis question pincheth our aduersaries very sore that wee should touch their error 65 head so neere as to make him Antichrist For this being once knowne wee neede not labour much about other matters for Antichrist with all his doctrine must not be heard but abhorred of the Church They therefore craftily foreseeing this doe take great paynes to deliuer the Pope out of this danger and haue found out many starting holes but all to smal purpose yea their forefathers seeing the matter so playne and almost put out of doubt gaue straight charge in the late Councel of Laterane to all preachers that none should dare once to speake of the comming of Antichrist This argueth a guiltie conscience But yet they face out the matter and say the Pope cannot be Antichrist their arguments are none other then those we haue heard being eight in number 1 Antichrist shall be one singular man the Popes haue been many part 1. of this question Secondly he shall raigne but three yeeres and an halfe but the Pope hath continued many hundred yeeres part 2. Thirdly he shal be knowne by his name the Popes haue sundrie names part 3. Fourthly he must come of the stocke of the Iewes but there was neuer yet any Iewe Pope part 4. Fiftly his seate must be at Ierusalem the Popes is at Rome part 5. Sixtly he shall manifestly denie Christ so doth not the Pope say they part 6. Seuenthly he shall doe strange miracles as bring downe fire from heauen cause Images to speak part 7. Eightly He shall wage great battailes and conquer all the
Images which are stockes and stones 2 The Gospell teacheth that wee are freely saued by Iesus Christ without workes which neither merite remission of sinnes nor eternall life for eternall life is the free gift of God Rom. 6.23 And our sinnes are forgiuen vs freely because they are not imputed Rom. 4.6 They affirme cleane contrarie that by our merites we may deserue heauen and that vita aeterna is merces bonorum operum that eternall life is the reward of good workes But S. Paul sayth it is a free gift Bellarm. cap. 23. 3 The Gospell teacheth vs that we should growe vp to an assurance of our election 2. Pet. 1 10. and with boldnes to call vpon the name of God Heb. 4.10 The Papists say we should be kept alwaies in doubt and it is presumption to be assured of the fauour of God 4 The Gospell saith that not onely externall acts but euen secret thoughts are sinne yea the very cōcupiscence of the flesh to be sinne Genes 6.5 Rom. 7.7 They denie that concupiscence and euill thoughts are sinne vnlesse the be voluntarie and haue the consent of the will ibid. 5 The Gospell teacheth that it is impossible for any man to keepe and performe the lawe of God Rom. 8.7 Luk. 17.10 They doubt not to say that a man by grace may fulfill the lawe and by fulfilling of it deserue heauen 6 Christ instituted the Sacrament in both kinds and Paul 1. Cor. 11. giuing a direction concerning the Sacrament not onely to the Pastors and Ministers but to the whole Church of Corinth doth rehearse the institution in both kinds But the Papists doe minister but in one kind to the people 7 The Gospell saith that the Church is builded vpon Christ and he is the onely foundation thereof 1. Cor. 3.11 The Papists hold that Peter first and now the Pope whom they make his successor is the foundation of the Church Argument Chytraei And thus we see the Pope in his doctrine is a plaine aduersarie to Christ and therefore Antichrist The seuenth argument Apocalyps 17.1 Antichrist is called the great whore And here we are to note the singular prouidence of God who suffereth not one iot of his word to fall to the ground for euen soverily Anno 853. next after Leo the 4. there was a right whore elected Pope called Iohn or if you will Ioane the 8. who fate in the Papacie two yeeres sixe moneths and on a time being with child fell in labour in the midst of a solemne procession Whereupō there was a certayn Image of a woman with a child set vp in the same place where the Pope was deliuered And euer since the Popes when they goe to Laterane doe shun that streete being yet the neerer way abhorring that fact and the memorie therof There was also long after a chayre of Porphyrie stone kept in Laterane with an hole in the midst wherein the newe elected Pope was wont to sit to haue his humanitie tried Iuell pag. 428. Defens Apol. Obiect 1. Harding and since him Bellarmine obiect that there was neuer any such Pope because she is not registred in the Popes Calendar Ans. No they left her out for shame as Marianus Scotus writeth Agayne Bishops names haue vpon sundrie occasions been left out as Chrysostomes name was striken out vpon displeasure out of the table of the Bishops of Constantinople So Pope Cyriacus is not reckoned in the Calendar of the Popes and yet he was one of them Obiect 2. Whereas it is said that this Pope Ioane was first student at Athens and afterward professed at Rome Harding denieth that at Athens then there was any place for students but all was barbarous and so sayth Bellarm. neither that at Rome there was any open profession of letters at that time Ans. First anno 680. the Bishop of Athens was at a Councel at Constantinople called Synodus sexta anno 742. at the second Councel of Nice there were many Bishops of Greece present and Pope Ioane followed anno 853. and how should Athens afterward become barbarous being inhabited all this while by Christians for it was not taken of the Turkes before anno 1440. Secondly and me thinkes it is a discredite for Rome that there should be there vnder the Popes nose no profession of learning and that there should be there no Vniuersitie of Students where the vniuersall Bishop sate But Theodoricus Niemus sometime the Popes Secretarie sayth she read a Lecture two yeeres at Rome Obiect 3. It is not like that God would suffer S. Peters chayre to be polluted by a woman Harding Ans. You presume to much of Gods prouidence hauing no such promise Why might not a woman as well creepe into S. Peters chayre at Rome as one did into S. Andrewes of Constantinople as Bellarmine confesseth what priuiledge hath one more then the other Obiect 4. As for the chayre saith Harding it is a fable but Bellarmine more modestly graunteth there is a chayre of Porphyrie but to another purpose to shewe the Popes humilitie not to trie his humanitie Agayne Harding sayth it is a lye that the Popes refrayne to goe that way But Bellarmine that knoweth Rome better then he denieth not that the Pope so doth but not for any such heinous fact there committed but because it is a strait way and is not fit for his trayne And as for the Image Harding saith it representeth no such thing but is rather like one of the great ragged stones at Stonage Bellarmine denieth not but there is such an Image but it seemeth not to bee a picture of a woman but rather of some heathen priest going to sacrifice We see how handsomely they agree in their answers And no maruaile for if one lyer is many times contrary to himselfe how should two lyars agree But these men go only by coniectures we haue their owne writers against them for Theodoricus Niemus saith there is such an Image that resembleth such a thing and that the Popes will not goe that way in procession to this day vpon that occasion And as for the chayre of marble to that vse to search the Pope Sabellicus reporteth it Aenead 9. lib. 1. In this one example we may see the boldnes of our aduersaries which are not ashamed to denye so famous a storie being reported by Sabellicus Leonicus Chalcondyla Marianus Scotus that liued about the yeere 1028. Sigebertus Gimblacens anno 1100. beside thirteene Historiographers as they are quoted by Bishop Iewel and of them all not one a Lutherane It is almost as foule a shame for them to denye so manifest and playne a thing as it is a great blot to their succession that a whore sate sometimes in the Papall chayre Thus then by euident demonstration it appeareth that the Pope is the whore of Babylon and so consequently very Antichrist Lastly in the eight place their owne witnesses shall speake Bernard sayth Bestia de Apocalypsi cui datum est os loquens blasphemias Petri Cathedram occupat
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
and religious deuotion to the dead bodies of Saints Rhemist Math. 14. sect 2. Their bodies are the temples of the holy Ghost and shall be raised againe to life Ergo they must be adored and worshipped Trident. Concil sess 25. Ans. One answere may serue for all these arguments We denie not but that the dead bodies of the faithfull are to be layd vp with reuerence in hope of the resurrection but it therefore followeth not that they must be abused to idolatrie Iohns disciples buried his bodie but shrined it not to be worshipped Iosias made difference betweene the bones of the idolatrous priests and of the true Prophet the one he burned and thought them vnworthie of honest sepulture the other he suffered to rest and enioy the honour of buriall But of any adoration or worshipping of his bones we reade not The Protestants THe bodies of Martyrs are reuerently to be brought to the ground in testimonie of our hope of their resurrection and their memorie is to be honored as in praising God for their constant martyrdome so the Psalmist sayth Right precious in the sight of God is the death of his Saints Psalm 116. As also in following their steps and propounding vnto vs their good example but to adore and worship their bones to kisse and kneele downe at their sepulchres is to too grosse idolatrie and not to be vsed amongst Christians 1 The Lord did of purpose himselfe burie the bodie of Moses in a secret place which was neuer knowne to the Israelites and this reason is generally rendered by most writers lest the people of Israel should worship his body and so commit idolatrie Ergo the adoration of the bodies of Saints displeaseth God Argum. Caluin Bellarmine answereth that though the people of Israel might by that meanes haue fallen into idolatrie yet the people of God may now more safely honour reliques because they are not so prone to idolatrie Ans. Experience of popish idolatrie proueth the cleane contrarie for the like superstition and worshipping of images was neuer so common and vsuall no not in the most corrupt times of that Church as now it is in poperie 2 Our Sauiour Christ reproueth the Scribes and Pharisees calling them hypocrites because they did garnish the sepulchres of the Prophets whom their forefathers put to death Math. 23.29 But their doctrine they neglected and regarded not Such hypocrites are the Papists at this day who commit a double fault for they contemne the doctrine of the Apostles whose memories they would seeme to honour and againe in the superstitious honour and worship which they yeeld vnto them they exceed the bonds of Christian pietie 3 Their bodies were not to be worshipped when they were aliue much lesse now they are dead What are they now but earth dust and ashes according as the Lord sayd to Adam Thou art dust and to dust shalt thou returne Genes 3.19 What is this els but to worship the earth euen dust and ashes So Augustine saith Timeo adorare terram ne damnet me qui fecit coelum terram I am afraid to worship the earth lest he condemne me that made both heauen and earth Onely in Christ sayth he I finde quomodo sine impietate adoretur terra how the earth that is his body may be worshipped without any impietie namely because of the neere coniunction and vnion of his humane nature with the Godhead in one person for otherwise of it selfe the bodie of Christ is Gods creature and workmanship and not capable of diuine worship This then is the priuiledge that Christ hath more then all Saints and Martyrs beside that in him onely the humanitie is adored THE SECOND PART OF THE TRANSLAtion of the bodies of Saints The Papists IT is an vsuall thing amongst them to translate and carrie from one place to error 32 another the bones and reliques of Saints as they say Iohn Baptists head was translated from Samaria to Alexandria and is now at Amiens in France Rhemist Math. 14. sect 1. So the body of S. Luke was remoued they say from Achaia to Constantinople and from thence to Padua in Italy where now it remaineth Argument in Luk. Rhemist The stone also that hit S. Stephen is now at Ancona in Italy Act. 7. sect 6. Argum. 1. Ioseph gaue charge concerning his bones when he died and they were remoued from Egypt to the land of Canaan at the departure of the Israelites Exod. 13. Heb. 11.22 Ergo the remouing and translation of Saints bodies or reliques lawfull Rhemist Bellarm. cap. 3. Ans. Ioseph gaue commandement concerning his bones to testifie his faith and hope in the promise of God for the inheritance of the land of Canaan they were not remoued to be adored or worshipped Ergo no such translation of reliques is hereby proued Secondly you can shew no such charge that S. Paul Peter or any of the rest gaue concerning the translation of their bodies as Ioseph gaue vnto his posteritie The Protestants WE denie not but that the bodies of the dead before they be interred may bee conueyed vnto the place of their buriall as Iosias was carried being dead by his seruants from Megiddo to Ierusalem where a sepulchre was prepared for him 2. King 23.30 But either for the dead to be remoued to be buried in some one place more then another for the holinesse thereof or the bones of Saints to be raked out of their graues and translated with intent to shrine them and set them vp to be adored they are superstitious customes and not vsed of ancient time among the people of God Argum. 1. That the place profiteth not the dead but vnto them it is all alike wheresoeuer they are buried we haue shewed afore 1. part controuer 9 quaest 2. part 4. The example of Augustines mother is notable and worthie the memorie She had with great care prouided her a sepulchre neere vnto her husband who dyed at Thagasta in Africa and was there buried and was purposed her selfe to lye by him but the Lord so disposed that she left her life at Hostia in Italie and being readie to depart she sayd thus to her sonnes Ponite hoc corpus vbicunque nihil vos eius cura conturbet Burie my bodie where you thinke good take no great care for it And being asked if it grieued her not to leaue her body so farre off from her owne citie she gaue this godly answere Nihil longe est à Deo neque timendum est ne ille non agnoscat in fine seculi vnde me resuscitet August lib. confess 9. cap. 11. No place is neerer to God then other neither am I to feare lest the Lord should not as well raise me vp in this place as in mine owne citie Ergo in respect of the dead it skilleth not where they are buried Argum. 2. The other custome of translating of reliques to be worshipped is farre more impious and superstitious for hereupon it commeth that the people haue been deceiued with false
of the world The Papists error 108 THe most grieuous persecution say they that euer was shall be vnder Antichrist who is not yet come but shall bee reuealed toward the end of the world and shall raigne vpon the earth three yeares and an halfe making great hauock of the Church of God Bellarmine de Roman pontifi lib. 3. cap. 7. Argum. Matth. 24.21 There shall bee then such great tribulation in the world as was not since the beginning of the world neither shall bee Ergo the greatest persecution toward the end of the world Ans. 1. It is plaine by the text that this great tribulation is prophesied to come vpon the Iewes for in the next verse before he saith pray that your flight be not in the winter And then it followeth there shall bee then or as Marke saith In those dayes there shall be such tribulation 13.19 and in the 17. verse Woe shall be to them that giue suck in those dayes Which must needes bee vnderstoode of the destruction of Ierusalem for at the comming of Christ there shall be one and the same case of all whether of those that giue suck or of those that giue none Secondly it cannot be meant of the last tribulation in the world because the words are that as there was none such since the beginning of the world so there shall be none such after Ergo there shall be tribulation after though none such The Protestants OVr hope and trust is that the greatest persecution of the Church of God is ouerpast because the kingdome or rather tyrannie of Antichrist beginneth to decay and wee trust shall more and more bee shaken till it come to vtter ruine Argum. 1. The Scripture telleth vs that hard vpon the end of the worlde there shall bee great securitie men shall say Peace peace vnto themselues 1. Thesal 5.4 They shall eate and drinke marrie and bee married as it was in the dayes of Noah Matth. 24.38 And therefore Luke saith 21.34 Take heede you be not ouercome of surfeiting and drunkennes least this day come vpon you vnawares For as a snare shall it come c. All this proueth that there shall be rather generall securitie as in the dayes of Noah then generall tribulation And there is greater danger of surfeiting wantonnes in time of prosperitie and abundance then in the dayes of persecution Also the text is plaine speaking of warres troubles and persecutions but the end shall not be yet Mark 13.7 Wherefore it appeareth that the troubles and persecutions of the Church shall be well slaked toward the end of the world Argum. 2. Antichrist though he shall not vtterly bee extinguished before the comming of Christ yet shall be deadly wounded and hee shall begin to be iudged euen in this world Apocal. 16.6 God shal giue them blood to drink Apocal. 17.16 The ten hornes that is the kinges of the earth shall hate the whore and eate her flesh The Church of God shall reward her as she hath rewarded vs and giue her double according to her workes Apocal. 18.6 By these places it is gathered that Antichrist shal haue a great ouerthrow before the comming of Christ who shall vtterly abolish him with the brightnes of his comming 2. Thes. 2.8 Antichrist is alreadie come and hath raged a long time against the Church The persecutions of the heathen did neither continue so long neither were in exquisite crueltie and bitternes to be compared to the outragious practises of the Antichrist of Rome and his adherents against the Church of God which would fill a whole volume by themselues nay not one but many and infinite volumes to be declared at large Augustine saith Prima persecutio violenâ—◠〈…〉 tormentis â—lterafraudulenta est per haereticos tertia superest per Antichristum 〈◊〉 quâ— nihil est â—ericulosius quia violenta fraudulenta erit The first persecution of the Church was violent with torments the second was by fraudulent heretikes the third shal be vnder Antichrist the worst of all it shal be both violent and fraudulent This persecution vnder the Popes of Rome the Church of God endured a great while who both dealt fraudulentlie in poysoning them with corrupt doctrine and cruellie also in punishing with sword and fire the innocent members of Christ wherefore seeing it is a plaine case that Antichrist is and hath been many a day reuealed to the world and that the Church of God beginneth to haue some respit and libertie from his thraldome wee doubt not but that the greatest stormes of persecution are ouerpast if by our sinnes wee bring not back againe the thick and mistie cloude vpon vs. THE SECOND PART OF THIS CONtrouersie about the manner of Christs comming to iudgement The Papists error 109 1. THe faithful shal iudge and giue sentence with Christ say they at the latter day Rhemist 1. Corinth 6. vers 2. They shall sit in thrones with Christ Matth. 19. vers 28. Ergo iudge together with him Rhemist ibid. The Protestants Ans. 1. TRue it is that the Saints shal iudge the world 1. Corinth 6.2 But only Christ shall giue sentence Matth. 25. and is properly and onelie the iudge of the world for the father hath committed al iudgemeÌ„t to the Sonne Iohn 5.22 If all then there is no part left for any other The Apostles therefore and Saints are said to iudge as Christ saith of his word that hee will not iudge the vnbeleeuers but his word shall iudge them in the last day Iohn 12.48 That is shall bee a witnesse against them accuse them lay in matter of iudgement against them So the word preached by the Saints vpon earth and practised in their liues shall bee the condemnation of the worlde And not onely so but they shall bee aduanced to greater honor They shall sit in thrones and seates that is they shall not stand amongst the wicked to receiue sentence but shall meete Christ in the ayre and bee caught vp in the cloudes 1. Thess. 4.17 Yea they shall in the sight and beholding of the vngodly enter into the kingdome of God Luk. 13.28 But in any other sence they cannot be iudges of the world for shall we thinke that Christ in that day shall neede vnder officers and iudges as Moses did Exod. â—8 Augustine saith Sancti sedebunt cum domino attendere qui fecerunt misericordiaâ—â— The Saints shall â—it with the Lord not to iudge but to marke and attend and to witnesse who haue followed the workes of mâ—â—cie The Papists 2 THey are so bold as to appoint the place where Christ shall appeare namely error 110 in the East for his comming shall bee as the lightening that shineth from East to West Matth. 24.27 Bellarm. de cultu sanctor lib. 3. cap. 3. The Protestants Ans. FIrst by that similitude Christ onely sheweth the suddennes of his comming therefore it must be prest no further then to that purpose for the which it serueth Secondly our Sauiour saith plainely that the
the Prophets and Apostles to write S. Paule saith that what soeuer is writtē is written for our learning that through patience and cōsolation of the scriptures we might haue hope Rom. 15.4 The Lord saw in wisedome that his people could not be without the Scriptures which are necessarie for their learning for their comfort and to strengthen their hope how then dare our aduersaries say that the scriptures are not necessarie seeing these things wrought in vs by the scriptures knowledge consolation hope are most necessarie 4 Let Augustine now put in his verdict Illud credo quod etiā hinc diuinorū eloquiorum clarissima authoritas esset si homo illud sine dispendio salutis ignorare non posset de peccator merit remiss lib. 2.36 I thinke saith he that euen concerning this matter speaking of the originall or beginning of the soule the Scriptures would not haue bene silent if we might not safelie be ignoraunt of this matter without daunger of saluation Ergo whatsoeuer is necessarie to saluatiō is onely to be found in scripture for other matters there not expressed there in no daunger in not knowing them therfore the Scriptures by this Fathers iudgement are most necessary THE SECOND PART OF THE SEVENTH question of the sufficiencie of Scripture The Papistes THey do straungely affirme that the Scriptures conteine not all things necessarie error 12 to be knowen cōcerning faith and manners and that they are not sufficient without traditions Bellarm. cap. 3.4 Lindanus a Papist saith that the scriptures conteine not all things necessarie to saluation Andradius that their approued traditions are of equall authoritie with the Scripture Ex Tilman de verbo error 2. 1 First the Iesuite thus reasoneth against the sufficiencie of Scripture There are diuerse bookes of canonicall Scripture lost and perished Ergo that part of canonical scripture which remaineth is not sufficiēt that much is lost he thus proueth 1. Chron. cap. vlt. mention is made of the bookes of Nathan Gad. 2. Chron. 9. of the bookes of Ahiiah Ieedo in the new Testamēt Col. 4. of the Epistle of S. Paule to the Laodiceans all those bookes are lost We aunswere First we denie not but that some bookes are now wanting which were part of canonicall scripture yet that which remaineth is sufficiēt as some of Solomōs bookes are perished which he wrote of herbes plāts and many of his Prouerbes the Lord saw that they were not so greatly necessarie for vs to saluation Secondly there is not so much wanting as the Iesuite would beare vs in hād for the books of the Prophets which he nameth are the same with the bookes of the Chronicles of the Kings which no doubt were writtē by those Prophetes And as for the Epistle of S. Paule to the Laodiceās there was neuer any such the text is written from the Laodiceans it was the Epistle rather of the Laodiceans to S. Paule vnto the which he partly maketh aunswere in the Epistle to the Colossians and therefore he would haue it read also in their Church 2 If the Apostles had any such meaning to contriue in the scriptures the summe of faith and all necessarie knowledge it is very like Christ would haue geuen them some expresse commaundement so to do but we read not of any such strict commaundement Ergo they had no such purpose Bellarmine We aunswere First they them selues dare not denie but that the Apostles wrote by the instinct of the spirite what is that els but the commaundement of God Actes 16.6 Paule was forbidden of the holy Ghost to preach the word in Asia and ver 10. when he had seene a vision of a man of Macedonia appearing vnto him the Apostle concludeth that they were called of God wherefore what they did by the secret mouing of the spirite was done at the cōmaundement of God Secondly Apocal. 11.1.14.13 Iohn is biddē to write that which he saw no doubt the other Apostles had the like cōmaundement 3 There are many points which we ought in no wise to be ignoraunt of which the scriptures speake either obscurelie of or not at all First these things are obscurely and doubtfully set downe in Scripture the equalitie of the persons in Trinitie the proceeding of the holy Ghost from the Father and the Sonne the doctrine of originall sinne We aunswere First if these things be found at all in the Scriptures it is sufficient concerning the question we haue in hand Secondly the Scripture doth manifestly declare the truth in all those points the equalitie of the persons is directly proued 1. Iohn 5.7 the procession of the spirite Iohn 15.26 the spirit is there said to be sent frō the Father the Sonne And Ioh. 14.26 Original sinne is described plainly by the Apostle Rom. 5.12 though the name be not found in Scripture Secondly there are diuerse things necessarie to be knowen not at all declared in Scripture First as that Marie continued a perpetuall Virgine We answere the Scripture saith euery where she was a Virgine neither maketh mention of any children she had and therefore out of the Scripture we gather that she continued Secondly Basile saith that it is sufficient to know she was a Virgine before the birth of Christ. Secondly to know that the Pasch or Easter must be kept vpon the Lordes day is necessarie Aunswere there is no such necessiitie in it to saluation neither needed the Church so much to haue contended about it in times past these are the mightie weapons which our aduersaries vse The Protestantes WE do not affirme as our aduersaries charge vs that all things necessarie to saluation are expressely conteined in scripture that is in so many words but this we hold that all things which are necessarily to be knowen of vs are either expresly declared in Scripture or necessarily concluded out of Scripture and so conteined in them We also graunt that it was not Gospell onely which was written but all that Christ and his Apostles taught by liuely voyce the whole summe whereof and substaunce is conteined in the written word and so we conclude that nothing necessarie to saluation either concerning faith or manners is els where to be found but in the holy Scriptures 1 S. Paule saith if we or an Aungell preach vnto you otherwise then that which we haue preached let him be accursed Ergo the Scripture conteineth all things necessarie First the Iesuite aunswereth that S. Paule speaketh not onely of his writings but also of his preachings which were not written We aunswere that the summe of all S. Paules preachings is conteined in his Epistles and other holy writings for S. Paule confirmed his doctrine out of the scriptures as Act. 17.10 the Berrheans examined his doctrine by the scriptures and found it to be consonant and to agree in all things Secondly he condēneth those which preach any thing not besides or otherwise but contrarie and therefore not any other doctrine besides Scripture is forbidden but that