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
Church Actes 15. when they came to Ierusalem they were receiued of the Church Philip. 3.6 Paule persecuted the Church how could the church be persecuted how could it receiue the Apostles if it were not visible Bellarmin cap. 12. We answere what goodly reasons here be a particular church such as was at Ierusalem may be seene Ergo the catholike and vniuersall Secondly a particular church may be sometime visible Ergo alwayes Thirdly the church is visible vnto the faithfull as in time of persecution for to Paule it was not knowen when he persecuted it but onely to the brethren Ergo it is visible to the world For these three points they must proue that the catholike church not a particular is visible that the Church is not sometime but alway visible yea and to the world or else they say nothing for shame masters make better arguments 3 He hath set his tabernacle in the sunne Psal. 19. The Church is as a Citie vpon an hill Math. 5. Ergo it is alwayes visible Bellarmin ibid. Rhemist Math. 5. Sect. 3. We answere First the Apostles them selues euen at this time when Christ spake these wordes vnto them were not so in sole or in monte in the sunne or vpon the hill that they were seene of the world nay they were not seene nor acknowledged of the Scribes and Pharisies in Iewrie the Church is seene of the faithfull it is visible to them that search for her out of the Scriptures they that caÌ„ see the mountaine shal see the Citie the mountaine is Christ the Citie is the Church No marueile if the Church be not alwayes visible to the world for they see not neither do they know Christ. Secondly the church is said to be on a hill because the truth seeketh no corners heretikes and false tâ—achers flye into the desert and into secret places Math. 24. ver 26. But the truth is not ashamed the Apostles confessed Christ eueÌ„ before Kings and Princes Marke 13.19 so Augustine expoundeth it Cont. Faustum lib. 13. cap. 13. The Protestantes COncerning the catholike church we hold that because it is an article of our faith it is alwayes vnto the world inuisible and not to be espyed but by the eyes of faith Fulk Math. 5. Sect. 5. Concerning particular churches if by visible they vnderstand that which may be seene so we graunt they are alwayes visible Fulk Act. 11. v. 24. If for that which is actually visible we say it is not so alwayes visible to the world nay it may sometimes be so hid and secret that the members know not one another Fulk in Math. 5. Sect. 3. 1 To the Hebrues it is thus written cap. 13. v. 18.23.24 you are not come to the mouÌ„taine which might be touched but to the Citie of the liuing God the celestiall Ierusalem c. Ergo the church is inuisible and here opposed to the visible hill of Sinay Bellarmine answereth that this is vnderstood of the triumphant church in heauen not of the militant vpon earth To this we make answere the Apostle vnderstandeth the whole vniuersall church in heauen and earth which both make but one familie Ephe. 3.15 for here he nameth not onely the spirites of iust men which are in heauen but the faithfull vpon earth whose names are written in heauen the congregatioÌ„ saith he of the first borne the wordes are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gathering together collection or coÌ„gregation which must needes be vnderstood of men vpon earth Againe saith he ye are come not ye shall come they had now left the smoking mountaine Sinay and were come to Sion the church vnder the Gospell Wherefore this is a most firme and inuincible argument the catholike church is the vniuersall number of Gods chosen in heauen and in earth Ergo inuisible 2 We will giue an instance In the dayes of Elias the church was not visible for he camplaineth and saith that he was onely left alone 1. King 19.10 Ergo the church is not alway visible The Rhemistes answere First at that time the church was visible in Iudaea the souldiers were numbred to 1000. thousand 2. Chron. 17. We aunswere againe First belike they haue taken a more exact account of them then the Lord him selfe for he saith he had reserued 7000 1. King 19.18 that had not bowed their knees to Baall they say there were ten huÌ„dred thousand Againe Elias if he had knowen such a number could not haue bene left so comfortlesse as in grief of hart to desire to dye But be it graunted that the church was visible in Iudaea at this time though it were not so to Elias yet where was that visible church in the dayes of Achaz and Manasseh when Iudaea fell also to Idolatrie Thirdly to beleeue that there is an holy catholike church is an article of our faith Ergo it is inuisible Bellarmin answereth First the holinesse of the church is inuisible We reply so the church is partly visible partly inuisible by his confession First why theÌ„ do ye define the catholike church to be a visible coÌ„gregatioÌ„ if it be not wholly altogether visible they know that difinitio must coÌ„uenire definito the definitioÌ„ must agree wholly to that which is defined but now it is not for they say the catholike holy church is partly visible as it is a church partly inuisible as it is holy Secondly do we not say in the Creede Credo Catholicam as well as Credo Sanctam I beleeue a catholike church as well as I beleeue the holy church then it is also inuisible as it is catholike because this also is part of the article see I pray you what shifting is here Secondly he answereth that some thing is seene in the church some thing beleeued for we see that visible companie of men which make the church but whether that companie be the true church we do not see it but beleeue it We reply againe First the Iesuite hath not yet proued that some thing is seene in the church some thing beleeued but one thing is seene namely the congregation as they are men another thing is beleeued that they are the church the sight and beliefe now by his owne confession are not both in the church Secondly we denie that the vniuersall coÌ„panie of the catholike church which is the number of the predestinate can be seene therefore all is beleeued and nothing seene Thirdly he saith that by faith we know which is the true church Ergo by faith we know which are the members of the church Ergo by faith the meÌ„bers do know them selues to be of the Church therefore faith is requisite in the true members of the church theÌ„ vnfaithfull men can not be true members of the church which point the Iesuite strongly before maintained against vs. Mendacem oportet esse memorem a lyar had need haue a good memorie lest he tell contrarie tales and so hath the Iesuite here for before he denied
of Bishops and Pastors is not necessarie for the continuance of the truth neither can it be concluded out of this place 3 Thus they reason there haue bene alwayes some faithfull men which haue outwardly professed their faith for if they dissembled or cloaked their profession then were they not faithfull Ergo the church hath bene alwayes visible as in the time of persecution Bellarmine We aunswere First the Iesuite doth cleane peruert and chaunge the state of the question for he defineth a visible church to be multitudo congregata in qua sint praelati subditi a multitude or companie gathered together where there are both Prelates and Bishops and people obediēt vnto them And now he geueth an instance of persecution wherein some faithfull Christians may geue an outward profession of their faith where is now that multitude congregate together where is that iurisdiction of Prelates where is that visible and glorious succession We denie not but that in time of persecution the faithfull may be knowen to them selues and yet some time they are not for in Israell there were seuen thousand faithfull beside Elias yet he knew none of them But it foloweth not that therefore the church is then visible to the world and notoriously knowen to men for so the Rhemistes say in Math. 5. Sect. 3. Act. 11. Sect. 3. Thus they flye manifestly from the question The Protestantes WE denie not but that the catholike vniuersall church as it hath hitherto continued since the beginning of the world so shall it endure to the end the Lord shall neuer want vpon earth a companie of faithfull men which shall truly serue him though it be not necessarie neither hath alwayes bene seene that they should be in any one place A visible church we define to be a congregation of men amongest whom the word is truly preached and the Sacraments administred such a Church hath not alwayes bene neither can we be assured that it shall alway be found vpon the earth wherein the worship of God publikely and visibly is practised 1 In the raigne of Ahaz king of Iuda there was no visible church where the pure worship of God was practised for both Israell vnder Pekah and Iuda vnder Ahaz fell to Idolatrie and folowed the custome of the Gētiles 2. Kings 16.3 yea Vriah the high Priest consented with the king to set vp Idolatrie Likewise in the dayes of Manasseh who did euill after the abhomination of the heathen 2. Kings 21.2 there was no place where God was publikely worshipped for Iudah was corrupted Israell was carried away captiue Ergo there was a time when there was no visible Church 2 In the Passion of our Sauiour there was no visible church such a church we still meane as where there are Prelati subditi pastores oues Prelates and people pastors and sheepe We proue it thus The visible Church was not amongest the Pharisies and Priests for they shamefully and wickedly erred Bellarmin 17. It was not among the Apostles for they also erred therfore after the Papists opiniō they were not the Church for the Church say they erreth not Secondly he saith they were yet but materiall partes not formall that is not Bishops or Pastors how then could there be a visible Church which was without the formal and principall parts that is Pastors and Bishops Ergo there was then no visible Church 3 When the abhominatiō of desolation shall stand in the temple there shal be a generall defection and apostasie from the faith then shall the visible church fayle vpon earth But the first is true Math. 24.15 2. Thess. 2.3 Ergo. To the first place the Iesuite aunswereth that it must be vnderstood of the destruction of the temple cap. 16. But the Rhemistes more liberall then so affirme that it shal be especially accomplished in Antichristes time when as the sacrifice of the Masse shall vtterly be abolished annot in Math. 24. ver 15. To the next place cōcerning that defectiō apostasie which S. Paul speaketh of first he saith that it shal be a defection from the Romane Empire but the Rhemistes say it shal be a defection frō most points of Christian Religion Secondly the Iesuite aunswereth that though it be a defection from the Romane faith yet it shall not be generall but particular but the Rhemistes better aduised graunt it shal be a reuolt of kingdomes peoples prouinces the publike entercourse of the faithfull with the church of Rome shall cease they shall onely communicate with it in hart annot in 2. Thess. 2. Sect. 6. Now out of their owne wordes we conclude there shal be a time whē as the publike seruice of God shall cease there shal be desolation in the Churches and temples of Christians there shal be then no publike entercourse with the Church but a priuat communicating in hart Ergo there shal be a time when there shal be no outward visible Church notoriously and famously knowen Ergo our aduersaries are in an error are condemned by their owne mouth THE THIRD QVESTION OF THE notes and markes whereby the true Church may be discerned and knowen FIRST OF THE FALSE AND ERROneous notes of the Church OVr aduersaries do deuise many notes whereby their Church is discryed as Bellarmine reckoneth vp 15. in order to many certaine to be found in a good Church but there are six principall which they doe most stand vpon antiquitie vniuersalitie succession vnitie the power of miracles the gift of prophesie We must first touch these in order and then come to the true and infallible notes of the Church Of antiquitie Note 1. THe Papists make great bragges of the long continuance of their Church yea that they can shew the discent of their Church from Adam Rhemistes error 18 annot in Act. 28. Sect. 5. But alacke sillie men they must come short of our Sauiuiour Christs and the Apostles time by fiue or six hundred yeares for the most of the opinions which they now hold Let vs examine their reasons In any great chaunge of Religion say they the authors of the Sect the time when it began the persons that oppugned it may be knowen but no such thing can be shewed of our Church say they as we can shew of yours we can tell them the yeare the places and ringleaders of their reuolt say our English Rhemistes annot in 1. Iohan. 2. Sect. 9. Bellarmin lib. 4. de Eccles. cap. 5. We aunswere First no meruaile if Papistrie herein do much differ from other heresies they as the heresies of the Arrians Pelagians Donatistes because they were not long to continue sodainly brake out and sodainly againe were extinguished But Papistrie being the prop and pillar of Antichrists kingdome by whom the world must be deluded many yeares was at the beginning to worke closely and secretly not breaking out at once into open impietie and blasphemie but vnder pretense of holynesse to set a broach her deadly poyson therefore S. Paule calleth it a
come after him which should preach the same fayth that hee had taught and should conuert many from their errors And many such examples wee haue of holy martyrs and worthy Prophets But we hereby doe not proue our Church Yet this I hope hath not been out of the way to haue aunswered a little to our aduersaries vaine and vntrue bragges Hitherto we haue touched the principall notes and markes whereby the Papists doe decipher out their Church vnto vs Now it followeth that we declare the right and certaine signes of the true Church Of the true and infallible Notes of the Church of Christ. THe outward tokens whereby the true visible Church is discerned are not many in number as our aduersaries doe reckon vp many the Iesuite no lesse than 15. supplying belike in number that which they want in waight Neither in this place doe we speake of the vniuersal Catholike inuisible Church which is beleeued and not seen being an article of our faith but of particular visible Churches which are discerned and knowen by these two essentiall markes the true preaching of the word and right vse of the sacraments Some also doe adde a third namely ecclesiasticall discipline Beza confess de eccles art 7. Hooper vpon the Creede articul 72. But this partly is comprehended in the 2. former for there cannot be hearing preaching of the worde the frequenting of the sacraments vnlesse there bee an exercise of Church discipline partly also we say that it is not so essential a note as the other are for the absence of the other make a nullity of the Church If the word or sacramēts in substance be corrupted the Church also is defaced but if there be not an exact forme of discipline it doth not straightway cease to be a Church Wherfore we conclude that the true preaching of the word and right vse of the sacraments are the only necessary and essentiall notes of the Church Where these two are rightly vsed according to Gods worde there is a right Church as here in England God be blessed Where they are falsely and impurely handled there is a false and corrupt Church as among the Papists where they are not at all in vse there is no Church as amongst the Turkes Iewes and Infidels First we will examine our aduersaries arguments and then bring foorth our owne The Papistes 1. BEllarmine thus argueth the true notes of the Church ought to be proper and particular not common and generall as these are for euery sect of hereticks doe chalenge to themselues the right preaching of the word and vsage of the sacraments Ergo they are no true notes We answere 1. It skilleth not how many do lay clayme to those notes the word of God it self is a manifest iudge where pure doctrine is taught and the sacraments rightly kept according to the institution It is no matter howsoeuer Papists and other heretickes doe make their bragges the scriptures themselues can soone decide this question 2. I maruaile they are not ashamed to obiect that our notes are common seeing theirs are most common for not only assemblies of hereticks but euen the heathen and Idolatrous Gentiles might as well prooue themselues to be the Church by those popish notes of vniuersalitie for Idolatrie had ouer-spread the whole world of vnitie they all consented to persecute the Church of Christ of antiquitie for the worship of Idols continued aboue two thousand yeares of succession for the monarch of the Assyrians endured 1300. yeares their kings all this while one succeeding another They had also Prophets and such as wrought miracles Our aduersaries may be now ashamed to cast vs in the teeth that our notes are common when as theirs doe well agree to the Synagogues of Sathan and assemblies of Infidels 2. Sayth he the note or the marke must be better knowen and more notorious then the thing marked or notified by it so are not these for we know not which is the worde of God nor what bookes are canonicall and to be taken for scripture but by the Church We answere the Iesuite still beggeth that which is in question a foule fault in a professed disputer for haue we not largely prooued before 1. contr quaest 4. that the Church dependeth vpon the authoritie of the scripture and not contrariwise and that there is no more certaine and euident and vndoubted thing in the whole world vpon the which a man may bee bolde to builde and ground his faith then vpon the scriptures This sure is a childish and ridiculous argument to take that as graunted which is most of all in controuersie 3 The true notes sayth hee are inseparable from the Church it is neuer without them But many true Churches haue wanted these The Church of the Corinthians was a true Church and yet they beleeued not the resurrection cap. 15. The Galathians were a true Church and yet they held that Moses lawe was to bee obserued together with the Gospell And the Corinthians likewise did not sincerely obserue the Sacraments 1. Corinth 11. Ergo they are no true signes We answere First this argument may with better right bee returned vpon their owne head for many true Churches haue wanted their markes Christ and his Apostles had neither succession from Aaron nor vniuersalitie and yet they made the true Church The Church of the Iewes after Malachies time had no Prophets nor miracles for the space of 400. yeares before Christ yet were they the true Church and so of the rest of your notes the Church of Christ hath many times wanted them Secondly It was not the whole Church of Corinthus that doubted of the resurrection but certaine false Apostles that laboured to seduce others 1. Corinth 15.34 Some of you sayth the Apostle haue not the knowledge of God he saith not all So likewise amongst the Galathians there were false teachers that stood for the lawe of Moses Galath 5.9 a little leauen doth marre the whole lumpe It was not therefore a publike doctrine in the Church but secretly taught by false Apostles Thirdly there may be some error in the Church but being not fundamental such an one as destroyeth faith it doth not dissolue the Church as there was some abuse amongst the Corinthians in receiuing the Sacrament but the forme and institution and substance of the Sacrament was kept Nay yet to graunt a little more though the error bee daungerous and of great waight and moment and such an one as being stifely maintained would destroye the faith and Church too yet if they haue fallen into it rather of ignorance then any other cause and doe not continue in it but doe submit themselues to bee reformed by the word it ceaseth not for all that to be a Church So the Corinthians referred themselues wholly and their opinions to the iudgement and determination of the Apostle Hetherto our aduersaries haue sayd nothing agaynst vs now wee will say somewhat for our selues The Protestants 1 FOr the sufficiencie of these
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
the prosecuting whereof if sometime I chance to misse I say with Augustine Nunquam errari tutius existimo quà m cum in amore nimio veritatis reiectione nimia falsitatis erratur I thinke a man can neuer more safely erre then when he erreth in the too much loue of the truth and the reiecting of falsehoode I haue labored in this worke to set downe not onely the chiefe and principall but euen the most and in a manner all the controuersies of religion betweene vs and the Papists maintained this day If any thing bee missing I say againe with Augustine Tale esse arbitratus sum cui mea responsio necessaria non fuisset siue quia ad rem de qua agitur non pertinet siue quod tam leue esset vt à quolibet redargui facillimè posset I thought it to be such as vnto the which mine answere was not needefull either because it was not pertinent to the matter in hand or else of so small moment that euery man might easilie answer vnto it I haue no more to say but this If thou findest thy selfe any thing profited or helped good Christian Reader by these simple labouâ—s of mine giue God the praise and I will praise him with thee but one thing let mee pray thee Quisquis legis nihil reprehendas nisi cum totum perlegeris atque ita forte minus reprehendes Whosoeuer readest in this booke reprehend nothing before thou hast read the whole and so perhaps thou wilt be more sparing in rephending The Lorde giue vs all grace to loue the truth that they which knowe it may liue thereafter and they which as yet knowe it not may seeke for it and wee all may embrace the Counsell of the wise man to Buy the trueth but in no wise to sell it that is by all possible meanes to labour for it and hauing attained thereunto for no earthly respect for feare or fauour to depart from it The Lord God Iesus Christ Iehouah Emmanuel our blessed Sauiour and Redeemer who is the way the truth and the life giue vs of his heauenlie grace that wee may walke obediently in his waies and constantly professe his truth that in the end he may bring vs to eternall life Amen Soli Deo immortali patri Filio cum Spiritu sancto sit omnis honor gloria A PARTICVLAR INDEX OR TABLE OF ALL THE CONTROVERSIES WITH THEIR SEVERAL questions contained in this treatise The contents of the first Booke This Booke containeth seuen Controuersies The first Controuersie of the Scriptures hath seuen questions 1. quest Of the number of the Canonicall bookes of Scripture pag. 2. 2. Of the authenticall edition of Scripture pag. 12. 3. Of the vulgar translation of Scripture and of publique prayers in the vulgar tongue pag. 16. 4. Of the authoritie of Scripture pag. 20. 5. Of the perspicuitie and plainnes of Scripture pag. 23. 6. Of the interpretation of Scripture 3. parts 1. Of the diuers senses of Scripture pag. 26. 2. Who ought to expound Scripture pag. 28. 3. Of the manner of expounding Scripture pag. 30. 7. Of the perfection of Scripture 3. parts 1. Whether the Scripture be absolutely necessarie p. 33. 2. Whether they be sufficient pag. 35. 3. Of vnwritten traditions beside Scripture pag. 38. The second generall Controuersie concerning the Church containeth fiue questions 1. quest Of the definition of the Church 2. parts 1. Whether wicked men be members of the Church pag. 43. 2. Whether the Church be inuisible pag. 46. 2. Whether the Church may erre 2. parts 1. Whether the Catholike Church may erre at all or not pag. 49. 2. Whether the visible Church vpon earth may fall into Idolatrie or Apostasie pag. 52. 3. Of the notes and markes of the Church 1. Antiquitie pag. 55 2. Vniuersalitie pag. 57 3. Succession pag. 59 4. Vnitie pag. 60 5. Miracles pag. 63 6. The gift of prophecying pag. 66 4. Of the authoritie of the Church 2. parts 1. What authoritie it hath in matters of faith and whether wee are to beleeue in the Church pag. 73 2. Of the ceremonies of the Church pag. 76 5. Of the Church of Rome two parts 1. Whether it be the Catholike Church pag. 78 2. Whether it be a true visible Church pag. 79 The third controuersie of generall Councels containeth eight questions 1. quest Whether Councels be absolutely necessarie pag. 81 2. By whom generall Councels ought to be summoned pag. 83 3. Of what persons Councels ought to consist pag. 84 4. Who ought to be the president in Councels pag. 88 5. Whether Councels may erre or not pag. 90 6. Of the authoritie of Councels pag. 93 7. Whether they be aboue the Pope pag. 95 8 Of the conditions requisite in generall Councels pag. 98 The fourth controuersie of the Bishop of Rome called the Pope ten questions 1. Whether the regiment of the Church be Monarchicall pag. 100 2. Whether Peter were Prince of the Apostles and assigned by Christ to be the head of the Church pag. 105 3. Of Peters being at Rome two parts 1. Whether Peter were at Rome pag. 112 2. Whether Peter were Bishop of Rome pag. 116 4. Whether the Bishop of Rome be the true successor of Peter pag. 118 5 Of the primacie of the See of Rome sixe parts 1. Whether the Bishop of Rome be aboue other Bishops pag. 120 2. Concerning appeales made to Rome pag. 122 3. Whether the Pope bee subiect to the iudgement of any pag. 124 4. Whether the Pope may be deposed from his Papacie pag. 125 5. The originall of the primacie of Rome p. 128 6. Of the names and titles of the Bishop of Rome pag. 131 6. quest Whether the Pope of Rome as likewise whether the Church of Rome may erre pag. 134 7. quest Of the spirituall iurisdiction of the Pope two parts 1. Whether hee may make lawes to binde the conscience pag. 141 2. Whether all Bishops do receiue their Ecclesiastical iurisdiction from the Pope p. 145 8 Of the temporal iurisdiction of the Bishop of Rome two parts 1 Whether the Pope be aboue Kings and Emperours pag. 148 2 Whether he be a temporall prince pag. 151 9 Of the Popes prerogatiue 3. parts 1 Of his power dispensatiue pag. 154 2 Of his power exemptiue Ibid. 3 Of his power transcendent Ibid. 10. Of Antichrist 9. parts 1 Whether Antichrist shal be one particular man pag. 155 2 Whether Antichrist be yet come and how long he shall raigne pag. 157 3 Concerning the name character of Antichrist p. 162 4 Of the generation of Antichrist pag. 168 5 Of the seate and place of Antichrist pag. 169 6 Of the doctrine of Antichrist pag. 172 7 The miracles of Antichrist pag. 176 8 The warres and kingdome of Antichrist pag. 179 9 Whether the Pope be Antichrist pag. 182 The fift controuersie of the Clergie sixe questions 1. quest Of the name of Clerkes or Clergie men pag. 190 2 Of the election of Bishops and
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
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
resurrection of Christ. Bellarmine aunswereth first that the Pharisies were priuiledged not to erre onely till the cōming of Christ. We replie againe First after Christ was come they sate in Moses chaire and Christ biddeth they should be heard Math. 23.2 if they erred not afore neither could they now for they were not displaced out of Moses chaire but the truth is they neuer had any such priuiledge not to erre Secondly if the Pharisies were now prone to error then by our aduersaries owne confession they ceased to be the church Ergo the church was not now visible for in them it was not and the Apostles fled from Christ and shifted for them selues how could then the church be visible to the world Secondly the Iesuite aunswereth concerning the Apostles First the Apostles were not yet entred into their office and Bishoprike but onely appointed to it and therefore they might erre We replie againe First they were not onely appointed Apostles but partly already they had exercised their Apostleship for they were sent forth to preach the Gospell and had power and commission to worke miracles and heale diseases Math. 10 how then is not the Iesuite ashamed to say that they were not yet Pastors nor Apostles Secondly if the Pharisies erred and the Apostles erred then all the world was in error Ergo by their saying at this instant there was no church vpon the earth which is a great absurditie for the church erreth not they say Secondly saith the Iesuite the Apostles erred not in faith they were reproued for not beleeuing the resurrection which beliefe because they had not yet receiued they could not loose it We reply First though they had not erred in any materiall point yet if there were any error at all in them it is sufficient for our purpose that they erred it is manifest for they fled away from Christ. Secondly he excuseth them for their infidelitie concerning the resurrection because this faith they had not yet receiued But had not Christ I pray you often instructed them of this matter and if this were no such error in them then Christ was to sharpe in reprouing them for their infidelitie Thirdly it appeareth that they wholly were deceiued concerning the Messiah Luke 24.21 the two Disciples say they trusted that it had bene he that should haue deliuered Israell see then what weake aunswers these are did these felowes thinke that their gloses should not be examined or that their dreames should be taken for oracles 2 The church of the Iewes erred before our Sauiour Christes comming Ergo the true church may erre The proposition is proued In the time of the raigne of good kings they did offer sacrifice vpon hill altars but onely to the Lord which was an error 2. Kings 12.3.14.4 The feast of the Passeouer was not kept so precisely according to Gods word at any time before no not in the raigne of the best kings as it was in the 18. yeare of Iosias raigne 2. King 23.22 The feast of Tabernacles had not bene so solemnly and truly kept from the dayes of Iosua as it was in Nehemiahs time Nehem. 8.18 Ergo all this while the church of the Iewes erred somewhat in the externall worship of God Fulk Ephes. cap. 5. Sect. 4. 3 Augustine saith Quomodo erit Ecclesia in isto tempore perfecta sine macula ruga cuius mēbra non mendaciter confitentur se habere peccata How can the church be perfect in this life without spot or wrincle whose members do truly confesse that they are not without sinne Ergo the church sinneth and is imperfect and why not subiect to error But in the Councell of Basill it was denied as ye heard that the church could sinne THE SECOND PART WHETHER THE visible Church may fayle vpon the earth The Papistes error 17 THey hold that it is impossible that the visible church should vtterly fayle vpon the earth and fall from God but that there shall alwayes be a visible and knowen church vpon the earth hauing a perpetuall succession of Pastors and Doctors where the true worship of God shal be preserued and kept Bellarmin lib. 3. de Eccles. cap. 13. 1 These and such places of Scripture they stand vpon Math. 16. the gates of hell shall not preuaile against it Math. 28. I wil be with you to the end of the world Psal. 88. his throne shal be as the Sunne and endure as the Moone Ergo the visible church shall not fayle vpon earth Bellarmin We aunswere that these places must be vnderstood of the catholike and vniuersall church whereof we denie not but euery true particular church is a part This church is the spouse of Christ this church shall not perish this is the kingdome of Christ with this church will he alway be present to the end of the world we denie not but that the inuisible church shall continue vpon the earth so long as the world endureth Secondly those places are vnproperly vnderstood of the visible church for therein are both good and bad how thē can that be the spouse of Christ where there are many infidels and wicked ones which haue not espoused themselues vnto him how can it be called his kingdome whereas it is not of all acknowledged But in the true catholike church all and euery one are espoused to Christ all and euery one haue the kingdome of God within them as it is Luke 17. ver 21. 2 They do abuse that place of S. Paule Ephe. 4.11 he gaue some to be Apostles some Euangelistes some pastors and teachers for the gathering together of the Saints Ergo the church shall alwayes be visible till all the Saintes are gathered together Bellarmin cap. 13. Rhemistes Ephes. 4. Sect. 5. We aunswere this place proueth that the church hath neuer wanted pastors and teachers for the continuance of the truth neither shall euer be without them as the Lord said by the Prophet Isay. 59. ver 21. My spirite which is vpō thee my words which I haue put into thy mouth shall not depart out of thy mouth nor the mouth of thy seede for euer We therfore denie not but that in all ages yea in the most ignoraunt times of Poperie God raised vp faithfull teachers vnto his church although they were not mitred and croziard Bishops neither could shew any outward pompe or boast of any glorious successiō Such were Gulielmus de S. Amore Arnoldus de noua villa an 1240. Berengarius Ioachim Abbas in the time of Innocentius 3. Wikclef Bruto Swinderby Badby and others about anno 1400. with many which were not knowen to the world for the truth neuer in any age wanted witnesses By the continuance of the truth and right faith we gather that there haue bene alwayes faithfull teachers though not notorious to the world and shal be but who they were and where they liued what pompe what authoritie they were of it is not materiall to know wherefore an outward visible succession
Basile to be no necessarie poynt to saluation if wee did hold her to haue beene a virgin afore and many such other poyntes there are in scriptures which a man may be ignorant of without perill of saluation Ergo much more may we be ignorant of vnwritten verities or rather Popish fables 2. The Church hath no more authoritie then the Apostles nor yet in all things so much But they had no power to make articles of faith for Saint Paul deliuereth that which he had receiued concerning the sacrament he durst not adde vnto it as the Papists haue been bolde to doe since 1. Cor. 11. Ergo the Church may explane and open articles of fayth out of the scriptures but not make new 3. We prooue it by the confession of our aduersaries The fathers of Basile that concluded it was an article of the Christian fayth to beleeue the superioritie of the councel did gather it out of the saying of Christ dic ecclesiae and therfore enforced it as an article Whereby wee gather that they helde that the Church could establish no article of fayth without scripture Bellarmine likewise sayth that the Church is not now gouerned by newe reuelations but wee ought to be contented with those decrees which wee haue receiued from the Apostles Ergo as D. Whitakers doth strongly conclude the Church cannot coyne new articles of faith 4. Lastly we haue before prooued at large out of the worde of God that the scriptures containe all things necessary to saluation and therefore all articles of fayth must be deriued from thence 1. controu quaest 7. And so we conclude with Augustine Linguae sonos quibus inter se homines sua seusa communicēt pacto quodā societatis sibi instituere possunt Quib. autē sacris diuinitati congruerent voluntatem dei sequuti sunt qui rectè sapuerunt Quae omnino nunquam defuit ad salutem iustitiae pietatique hominum Men sayth he may deuise among themselues what language they will vse to expresse their minde But howe to serue God wise men euer followed the will and commaundement of GOD which neuer hath failed men in all necessary matters concerning righteousnes and godlines By this fathers sentence the scriptures which containe the will of God containe all necessary things Ergo we neede not seeke elswhere AN APPENDIX OR MEMBER OF THIS part of the question whether we are to beleeue in the Church The Papists WE ought to beleeue and trust the Church in all things yea to beleeue in the Church Rhemist 1. Tim. 3. sect 9. the scripture also vseth this speech error 25 to beleeue in men annot in 10. Rom. sect 41. 1. Exod. 14.31 they beleeued in God and Moses Ergo. We answere your owne vulgar text hath it crediderunt deo Mosi seruo eius they beleeued God and his seruant Moses that is hauing seene the great power of God in the destruction of the Aegyptians in the red sea according to the word of Moses they gaue credite vnto Moses which spake vnto them from God 2. Philem. v. 5. Hearing of thy loue and fayth which thou hast toward the Lord Iesus and vnto all the saints See say they here is faith toward the saints Wee answere there is no man that is not peruersly disposed but may easily distinguish the Apostles wordes to attribute fayth to Iesus Christ and loue to the saynts Which may appeare by the altering of the preposition as they themselues read in their owne translation loue and fayth in Iesus Christ and toward the sayntes so it must needes bee thus vnderstoode fayth in Christ and loue toward the sayntes this therefore is but a sophisticall cauill The Protestants THis word Credo beleeue is taken three wayes for there is credere deo to beleeue God that is to trust him in all things credere deum to beleeue God to be credere in deum to beleeue in God as our creator Lord and redeemer So we doe credere ecclesiam we beleeue there is one holy Catholicke Church credere ecclesiae we doe also beleeue and giue credence to the Church following the word of God But we do not in any wise credere in ecclesiam beleeue in the Church 1. We must not beleeue or put any confidence in a creature the Church is but a creature Ergo for to beleeue in God is onely proper to the Godhead and therefore Iohn 14.1 where Christ sayth ye beleeue in God beleeue also in me we doe necessarylie out of these words inferre that Christ is God because we are commaunded to beleeue in him 2. Fayth is of things that are absent and not seene but the Church is present alwayes vpon earth and alwayes visible as our aduersaryes hold how then can it bee an obiect of our fayth We can not beleeue in that which is visible seene for it is agaynst the nature of fayth 3. Augustine sayth sciendum est quòd ecclesiam credere non tamen in ecclesiam credere debemus quia ecclesia non est deus sed domus dei De tēpore serm 131. We must know that we are to beleeue there is a Church not in the Church for the Church is not God but onely the house of God THE SECOND PARTE OF THE QVESTION concerning the ceremonies of the Church The Papists THey doe holde that the Church of God may vse and blesse diuers elements error 26 and creatures for the seruice of God as holy water to driue away diuels the hallowing of salt waxe fire palmes ashes oyle creame milke honey Rhemist 1. tim 4. sect 12. 13. Yea that the Church may borrow rites and ceremonies of the Iewes ibid. sect 18. Yea by the creatures thus blessed or rather coniured they say remission of sinnes is obtayned sect 14. 2. Remission of sinnes was annexed to the oyle wherewith the sicke were annoynted Iames 5. Ergo remissions of sinnes may be applied by the like consecrated elements Rhemist 1. Tim. 4. sect 14. We answere First it followeth not because the creature of oyle was vsed in the miraculous gift of healing which ceremonie was no longer to continue than that miraculous gift indured it followeth not that other elements may be vsed so now there being not the like occasion seeing all such myraculous giftes are now ceased Secondly it was not the oyle whereby their sinnes were forgiuen them neither was it applied to that ende it was onely a pledge vnto them of their bodily health but the prayer of fayth shall saue the sick sayth the Apostle v. 15. for God hath promised to heare the faythfull prayers of his children both for themselues and others 3. Saint Paul vsed imposition of hands which was a ceremonie of the law vsed in consecrating of Priestes Ergo it is lawfull to borrowe ceremonies of the Iewes We answere It followeth not because Christ and the Apostles by the spirite of God retayned some decent actions vsed in the lawe therefore now the Church at her libertie may take of
yeare after Christ and that being expelled the citie by Claudius with the rest of the Iewes he returned to Ierusalem and there spake with Paul and after that went to Rome agayne and there ended his life This answere we shewe to bee very insufficient First Act. 15.2 it appeareth that there was as it were a standing and set councel of the Apostles at Ierusalem of the which Peter was one for the Church thought good to send vp to the Apostles and Elders which were at Ierusalem Secondly till the 18. yeare when this Councel was held it seemeth that Peter had laboured onely or especially amongst the Iewes of whom there were then but fewe at Rome for saith the Apostle he that was mightie in Peter in the Apostleship ouer the circumcision was also mightie in me Gal. 2.8 Therfore Peter was not knowne to haue laboured vntill this time in the circumcision Thirdly afterward it is more like he went to Antiochia then to Rome for after this Paul rebuked Peter at Antioch Gal. 2. Fourthly these are but bare coniectures of our aduersaries and craftie euasion without scripture but seeing we appose them out of scripture it is great reason they should likewise answere vs out of scripture 3 We haue diuers other obections also out of the scriptures as first that if Peter were at Rome it is not like that Paul would leaue him out in his salutation in the end of his Epistle Rō 16. sent to the brethren Our aduersaries answere but very simplie that at that time when S. Paul wrote his Epistle either Peter was not at Rome or els Paul might write some especiall letters to him by himselfe and this Epistle enclosed in them such goodly coniectures they haue But I pray you what needed S. Paul to haue written vnto the Romanes if S. Peter so faithfull and vigilant a Pastor were continually amongst them Other places also of scripture we haue as Philipp 2.20 speaking of Timothy he saith I haue none like minded to him that will faithfully care for your matters Coloss. 4.11 These onely are my workfellowes 2. Timoth. 4.11 onely Luke is with me Ergo Peter all this while was not at Rome for Paul would not haue left him out of the number of his fellowe-helpers at the lest he would not haue commended Timothy though he were a worthie yong man before him That which Bellarmine answereth is iust nothing that S. Paul speaketh in those places onely of his domesticall helpers which did minister vnto him When S. Paul speaketh plainly of his fellowe labourers these onely are my workfellowes to the kingdome of God Coloss. 4.11 An other argumēt doth arise out of S. Pauls words 2. Timoth. 4.16 At my first answering no man assisted me Ergo it is like that Peter was not then at Rome for he would not haue forsaken Paul Bellarmine answereth that he speaketh onely of such fauourers as hee had in Caesars court that they would not make sute for him to the Emperour But this is a weake solution First it appeareth by that which followeth that they left him without helpe in his open Apologie or defence they did not assist me sayth he but the Lord assisted me that is gaue me strength to defend my cause so that the word assisting must bee taken in the same sense before that they fayled him in that wherein God assisted him that is in speaking boldly in the defence of the truth Secondly it is proued by the diuers successe that he had at his first and second answering at the first all left him but at the next many were emboldened through his bonds what to doe more frankly to speake the word Philipp 1.14 Ergo at the first they forsooke him because they were afrayd to speake the word THE SECOND PART WHETHER PETER were Bishop of Rome error 39 OVr aduersaries would gladly bring it about that Peter was Bishop of Rome there enthronised and sate in the Bishoplike chayre many yeares and after left it to his successors 1 The Romane faith was first planted by Peter for he first preached to the Gentiles Act. 15.7 Ergo he was the first Bishop Answere First that Peter first preached to the Gentiles it is contrarie to the storie of the Acts for Paul was conuerted before Peter sawe the vision from heauen Act. 10. before which time Peter made a great question whether it were lawfull to preach to the Gentiles But Paul immediatly after his conuersion preached to the Gentiles Galath 2. therefore before Peter Neither is there any thing to the contrarie Act. 15.7 the Gentiles beleeued by S. Peters mouth as he sayth but not first Secondly that Peter first preached not at Rome it is thus gathered because it is not like that the Christian faith being spread farre abroad could be kept from Rome the space of 12. yeares for so long it was by their account before Peter came to Rome Agayne there were diuers that dwelled at Rome which heard the Apostles speake diuers tongues Act. 2. being straungers then and soiourners at Ierusalem and Rom. 16.7 he maketh mention of Andronicus and Iunia which were in Christ before him By these it is most like that the Christian faith was first sowed at Rome Thirdly it is more like that Paul preached at Rome before Peter for when he came to Rome he called the Iewes together who sayd vnto him that they had heard nothing concerning him by letters or from the brethren out of Iudea Act. 28.22 But if Peter had beene there Paul no doubt should haue been knowne at the least by name The Iewes also say vnto him wee will heare of thee what thou thinkest and some of them were perswaded by Paul some beleeued not It seemeth by this place that the Iewes in Rome had not heard of the Gospell before But if Peter had been amongst them who had an especiall charge of the circumcision he would haue had the greatest care of the Iewes to winne them to Christ. Fourthly though Peter had first preached to the Romanes it would not followe that therefore he was Bishop there for Paul first founded the Church of Ephesus yet they say Iohn was first Bishop there wherefore they should gayne nothing by this argument if it were true but that Peter was the first preacher and conuerter of the Romanes to the faith The Protestants IF wee take the name of Bishop generally for that office which hath the publique cure and charge of soules in that sense we denye not but Peter and the rest of the Apostles may be called Episcopi Bishops as Christ is called the shepheard and Bishop of our soules 1. Pet. 2.23 But taking it strictly for a Bishop of this or that place which is called Episcopus intitulatus a Bishop entituled wee denie that either Peter or Paul were Bishops Fox pag. 15. 1 Paul was Apostolus Gentium the Apostle of the Gentiles and Peter of the circumcision therefore it is more like that Paul was chiefe Pastor of the Romanes because
of them hold great scorne to be named Papists yet I see no reason why they should so doe The Rhemists like this name well enough because it is not deriued from any one man but from their Popes and chiefe Bishops to whom say they we are bound to cleaue in Religion and obey in all things So to be a Papist say they is to be a Christian man a child of the Church and a subiect to Christs Vicar Seeing then this name pleaseth their ghostly fathers of Rhemes so well there is no reason why they should mislike it and therefore we will vse it still as best expressing their profession who are pinned vpon the Popes sleeue for their faith and Religion As likewise the name of Protestants we refuse not which name I thinke tooke beginning in England in King Henry the eights daies when there was a generall protestation made in the name of the King the whole Councel and Clergie of England against the Pope In the which protestation thus we finde England hath taken her leaue of popish crafts for euer neuer to be deluded with them hereafter Romane Bishops haue nothing to doe with English people the one doth not traffique with the other at the least though they will haue to deale with vs we will none of their marchandise none of their stuffe Thus we see how a Papist and a Protestant are defined A Papist is he that cleaueth to the Pope in Religion and is obedient to him in all things A Protestant is he that professeth the Gospell of Iesus Christ and hath renounced the iurisdiction of the sea of Rome and the forced and vnnaturall obedience to the Pope These names therefore as best fitting both our professions seeing no cause to the contrary I purpose euery where to vse and retaine throughout this Treatise I would here finish and make an end of this Preface but that first I must make the Reader acquainted with the order and methode which I haue followed in setting downe the controuersies The whole bodie therefore of the controuersies betweene the Papists and vs our worthie and learned countriman D. Whitakers hath digested and disposed into a singular Methode the which I haue propounded to my selfe throughout this discourse to obserue The heresies and errours therefore of Poperie doe either impugne the offices of Christ with his benefites and merites or his person the most of them are of the first kinde some errours they maintaine against his person but not many First the name of Christ sheweth his offices for it signifieth annointed he was annointed to be our Prophet King and Priest Iesus betokeneth a Sauiour and setteth forth the benefites of our redemption and saluation First then of his offices and then of the benefites that do arise and spring thereof The first office of our Sauiour Christ is to be our heauenly teacher and Prophet His heauenly doctrine is conteined no where els but in the Scriptures The first generall controuersie then must be of the Scriptures where there arise many questions as of the Canonicall bookes of the Scripture of the vulgare translation of Scripture of the perspicuitie and plainenesse authoritie interpretation and perfection of Scripture with such other The second office of Christ is to be our King and because his kingdome is his Church here we are to handle the controuersies about the Church Which is either the Church Militant vpon earth or the Church Triumphant in heauen The Church militant is to be considered either in generall where these questions are moued what the Church is whether it be visible or not by what markes it is knowen whether it may erre what authoritie it hath Then the parts of the Church which are either assembled and gathered together as in generall Councels where these doubts must be discussed whether generall Councels be necessary by whom they ought to be summoned whether they can erre whether the Pope be aboue Councels or not and such like Or els the parts of the church are seuerally to be considered and they are of three sortes either the chiefe parts the middle and meane parts the lowest and basest parts of the Church The chiefe member they make to be the Pope where there are many questions and of great waight as whether the regiment of the Church be Monarchicall whether Peter were appointed head of the Church whether the Pope be Peters successour whether he may erre whether the Pope be Antichrist with such other The middle parts are their Clerkes which are either secular as they call them which haue any Ecclesiasticall function where we must enquire of their election degrees of their single life and such like the Regular Clerkes are their Monkes and other of that profession where we must entreat of vowes of their solitarie life their habite their Canonicall houres with other matters The lowest members are the lay men where the questions about the Ciuill Magistrate must be handled as whether he may put heretikes to death whether he haue any power and authoritie in Ecclesiasticall matters and hetherto of the Militant Church The triumphant Church consisteth either of Angels or other Saints departed Concerning the Angels we dissent about the orders and degrees of them about their ministerie and office and whether they are to be prayed vnto Concerning the Saints departed there are many questions in controuersie as of Purgatory Lymbus Patrum whether they are to be praied vnto of their Reliques Images Temples Holie daies and such like The third office of Christ is his Priesthood whereof there are two parts his intercession where we must enquire whether Christ be the onely Mediatour of intercession and his Sacrifice where the maine and great controuersie concerning the Sacraments doth offer it selfe for by the Sacraments the power and efficacie of the death of Christ is deriued vnto vs. Here first we must entreate of the Sacraments in generall as of their number their efficacie the difference betweene the Sacraments of the olde and new Testament then in particular as of Baptisme and the seuerall questions thereto belonging of the Lords Supper where also the great controuersie about their Idolatrous sacrifice of the Masse and other necessary questions must be handled Then follow in order fiue other popish Sacraments to be considered of confirmation penaunce extreme vnction orders matrimony And these are the controuersies concerning the offices of Christ. The controuersies which concerne the benefits of our redemption with other seuerall questions are these as of predestination of sin of the law of free will of faith of good workes the particular questions are set forth at large in other places Lastly there remaine some questions about the person of Christ 〈◊〉 whether he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God of himselfe whether he encreased in wisedome whether he suffered in soule whether he merited for himselfe with such other Thus haue we the summe body of Antichristiā doctrine which we purpose by the grace of God to goe
third of Iohn the last Chapter of Marke We differ not then in the new Testament vnlesse it be concerning the author of the Epistle to the Hebrews which ouer aduersaries stoutly affirme to be S. Pauls which we deny not neither certainly can affirme it seeing in some Greeke copies it is left out and in the Syriacke translation But it mattereth not who was the author seeing we receiue it as canonicall for the title is no part of the booke and so neither of Scripture and we receiue many bookes in the old Testament the authors whereof are not perfectly knowne So then all the question is about the Apocrypha of the old Testamēt they are called Apocrypha because they are hid and obscure not because their authours are vnknowne for as I sayd we knowe not by whom certaine Canonical bookes were written neither are they so called because of some vntruthes conteined in them contrary to Scripture as the most of them haue for it foloweth not that euerie booke which hath no vntruth or lye should straight wayes be taken for Scripture but they are therfore iudged and called Apocrypha because they were not in former time receiued into publike and authentick authoritie in the Church neither to be alledged as grounds of our faith though they may be read for example of life and may haue other profitable vse But the Canonicall Scripture onely hath this priuiledge to geue rules of faith and thereupon it hath the name that we may be bold to beleeue and ground our faith vpon the canonicall holy Scripture which is the onely word of God Wherefore out of this number of Canonicall Scripture we exclude all the books afore named therfore let not the reader be deceiued that although they be ioyned in one volume with the Scripture to think that they are for that of the same authoritie and credit with the rest first we will shew one reason in general and afterward come vnto the particular books in order 1 All canonical scripture in the old Testament was written by Prophets we haue a sure word of the prophetes saith S. Peter 2.1.19 and S. Paule Rom. 16.26 calleth them the Scriptures of the Prophets But none of those bookes aforenamed of Tobias Iudith and the rest were written by the Prophets for they were all written since Malachies time who was the last Prophete as the Church complaineth Psal. 74.9 There is not one Prophete nor any that can tell vs how long Ergo none of these bookes are canonicall 2 All the canonicall bookes of the old Testament were acknowledged of the Iewes and Hebrues for they were then onely the Church of God and where should Scripture be found but in the Church to them sayth S. Paule were committed the oracles of God Rom. 3.2 But the Iewes receiued none of these books for none of them are written in the Hebrue toung neither did they receiue them with the like authoritie as other bookes of Scripture and this some of the Papists can not denie Ergo thy are not Canonicall 3 There is no Scripture of the old Testament but it hath approbation of the new for as the Prophetes beare witnesse to Christ so he againe doth witnesse for the Prophets and therefore it is a true proposition of Caietane though he be controlled and checked of Catharinus an other Papist for it that there is no Scripture which was not either written or approued by the Apostles but in the whole new Testament you shall not find one testimony cited either in the Gospel or the Epistles out of any of the Apocrypha as out of other bookes of Scripture therefore hauing no approbation of the new Testament we conclude they are none of the old 4 It shall appeare in the seuerall discourse of the particular bookes that there is somewhat euen in the bookes themselues to be found that barreth them from being Canonicall OF THE BOOKE OF BARVCH The Papistes THis is their best reason for the authoritie of this booke because Baruch was Ieremies scribe and therfore Baruch can not be refused vnlesse also we doubt of Ieremie Bellarm. lib. 1. de verbo Dei cap. 8. The Protestantes THis booke was neither written by Ieremie nor Baruch first because it is in Greeke if either Ieremie or Baruch had written it it is most like they would haue written in Hebrue Secondly the phrase and manner of speach sheweth that it was neuer written in Hebrue for in the 6. Chapter in the Epistle of Ieremie it is said that the Israelites should be in captiuitie seuen generations that is 70. yeares but it can not be found in any Hebrue booke that generation is taken for the space of 70. yeares OF THE SEVEN APOCRYPHAL Chapters of Esther The Papistes ONe of their chief Arguments besides testimonies and authorities which would make to great a Volume is this which is common also to the rest of the Apocrypha they are read in the Church haue bene of auncient time Ergo they are Canonicall I aunswere that it is no good argument Hierome saith plainly Legit Ecclesia sedeos inter Scripturas Canonicas non recipit Praefat. in lib. Solomon The Church indeede saith he readeth them yet for all that they are not Canonicall And Augustine was wōt to read vnto the people the Epistles of the Donatistes and his aunsweres vnto them Epist. 203. The Protestantes THe most of our reasons against the authoritie of the 7. Chapters added to Esther for of the 10 first Chapters which are found in the Hebrue we make no doubt at all are drawen from the matter of the booke it selfe 1 In the second of the Canonicall Esther ver 16. it is said that the conspiracie of the two Eunuches against the king was in the 7. yeare of Assuerus but in the 11. Chap. ver 2. of the Apocryphall Esther we read that Mardocheus did dreame of this conspiracie in the secōd yeare Bellarmine aunswereth that both are true for the dreame was in the secōd yeare the conspiracie in the seuēth so belike there was fiue yeares betweene But in the 11. Chapter it is said that Mardocheus was much troubled about that dreame and the next night after his dreame the conspiracie was enterprised 2 The true history of Esther saith that Mardocheus had no reward at that time of the king cap. 6.3 but the forged storie saith that at the same time the king gaue him great gifts which can not be meant of that great honor which afterward was bestowed vpon Mardoche for then Haman being hanged the same day could worke him no despite wheras the forged story saith that after the king had rewarded him then Haman began to stomach him because of those two Eunuches 3 Againe the storie which is added was written many yeares after Mardoches Esthers death vnder the raigne of Ptolomaeus Cleopatra as it appeareth cap. 11.1 it is not like therefore to be a true storie Bellarmins ridiculous cōiecture is this that there were two stories
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
but the witnesse of the spirite doth certifie and assure vs of the truth and authoritie of scripture 7 I will adde one saying out of Augustine Mihi certum est nusquam a Christi authoritate discedere non enim reperio valentiorem Contra Academic lib. 3. cap. 20 I am resolued for no cause to leaue the authoritie of Christ speaking in the scriptures for I finde none more forcible Ergo the authoritie of scripture is aboue the Church which is denied by the Rhemistes annot 2. Gal. sect 2. THE FIRST QVESTION CONCERNING the perspicuitie and playnnes of the Scripture The Papistes OVr aduersaries do hold that the scriptures are most hard difficult and obscure error 6 Bellarmine saith necessario fatendum est Scripturas esse obscurissimas it must needes be graunted that the scriptures are most obscure de verbo Dei lib. 3. cap. 1. They do not onely affirme that some things are obscure in the scriptures but that they are all hard and doubtfull and vncertaine and compare thē therfore to a leaden rule which may be turned euery way Petrus a Soto And to a nose of wax Lindanus a Papist ex Tilmanno de verbo Dei error 5. Our Rhemistes say it is all one to affirme some things to be hard in a writer and the writer to be hard so they conclude that the scriptures are both in respect of the matter and manner very hard and therfore daungerous for the ignoraunt to read them Rhemens annot in 2. Pet. 3. ver 16. 1 They obiect that place 2. Pet. 3.16 where the Apostle saith speaking of S. Paules Epistles that many things are hard Ergo the Epistles of S. Paule are hard and so the scriptures this is Bellarmine and the Iesuites argument We answere First he saith not that Paules Epistles are hard but many things which he entreateth of Secondly they are hard not to all but the vnstable and vnlearned do peruert them Thirdly We denie not but that some places in the scripture are obscure and haue neede of interpretation but it foloweth not that therefore the whole scripture is obscure and because of some hard places that the people should be forbidden the reading of all 2 The scriptures are obscure both in the respect of the matter and manner first the matter is high and mysticall as of the Trinitie of the incarnatiō of the word of the nature of Angels such like We aunswere these mysteries may be said to be obscure three diuerse wayes First in their owne nature so are they hard indeed for by humane reason we can not attaine to the depth of thē Secondly in respect of their handling in the scripture so are they not obscure for all these things are plainly declared in the word as the nature of such deepe mysteries will afoord Thirdly in respect of vs so must they needs be obscure if men be not cōtented with the knowledge in the word but curiously search further Luther therefore doth aptly distinguish of these things he saith that res Dei the things of God are obscure the very depth of his mysteries can not be comprehended of vs but res Scripturae these things as they are opened in scripture are plaine if we will content our selues with that knowledge Secondly saith Bellarmine the maner of handling is hard and obscure there are many tropes metaphores allegories Hebraismes which can not easily be vnderstood We aunswere First many of these are rather ornamentes of the scripture as tropes metaphores then impediments to the reader Secondly though the phrase of scripture seeme hard at the first yet by further trauell in the scriptures it may become easie and plaine for all things are not vnderstood at the first Thirdly we denie not but that some places are obscure and had neede to be opened 3 If the scriptures be not hard what need so many Commētaries and expositions Rhemist 2. Pet. 16. We aunswere First so many Commentaries are not requisite some may be spared Secondly expositions are needfull for the vnderstanding of darke places but many things are plaine inough without expositions and may be vnderstood of the simple The Protestantes WE do not hold that the scripture is euery where so plaine and euident that it need no interpretation as our aduersaries do slaunder vs and therefore here they do fight with their owne shadow Bellarm. lib. 3. de verbo cap. 1. We confesse that the Lord in the Scriptures hath tempered hard things and easie together that we might be exercised in the Scriptures and might knocke labour by prayer and studie for the opening of the sense and that there might be order kept in the Church some to be hearers some teachers expounders by whose diligent search and trauell the harder places may be opened to the people But this we affirme against our aduersaries first that all points of faith necessarie to saluation are plainely set forth in the Scriptures secondly that the Scriptures may with great profit be read of the simple and vnlearned notwithstanding the hardnesse of some places which in time also vsing the meanes they come to the vnderstanding of Ex Fulk annot 2. Pet. 3.16 Whitacher quaest 4. cap. 1. 1 First that which we maintaine is euident out of the scripture Deut. 30.11 the commaundement which I commaund thee is not hid from thee nor farre of And as it foloweth thou needest not ascend to the heauens or go beyond the sea the word is neare vnto thee euen in thy mouth and hart to do it argum Brentij Ergo the scriptures are plaine First the Iesuite aunswereth that it is meant onely of the decalogue and the ten commandements that they are easie not of the whole Scripture As though if the commandements be easie the rest of the scriptures be not likewise as the Prophets and historicall books being but commētaries and expositions of the decalogues S. Paule Rom. 10.6 vnderstandeth this place of the whole doctrine of faith who better knew the meaning of Moses then the Iesuite 2 2. Cor. 4.3 If our Gospell be hid it is to them onely that are lost Ergo the Scriptures are plaine to the faithfull The Iesuite aunswereth S. Paule speaketh of the knowledge of Christ not of the Scriptures First it is manifest out of the 2. verse that S. Paule speaketh of that Gospell which he preached to the Corinthians which is the same he wrote vnto them wherefore if the Gospell preached were easie and plaine why is not the Gospell written by him I meane the doctrine of faith being the same which he preached Secondly if they graunt that the knowledge of Christ is easie we aske no more for this is that we say that the doctrine of faith and saluation is plainly expressed in Scripture 3 This is the difference betweene the new Testament and the old the old is compared to a clasped booke Isay. 29.11 the new to a booke opened Apoca. 5. the knowledge of Christians farre exceedeth the knowledge of the Iewes it
Apostle but we are sure the Pope is none neither successor of any Apostle but very Antichrist Ergo we haue more iust cause to examine his decrees 4 Lastly let Augustine speake Nouit charitas vestra omnes nos vnum magistrum habere sub illo condiscipulos esse nec ideo magistri sumus quia de superiore loco loquimur vobis sed magister est omnium qui habitat in nobis omnib You know brethren saith he that we are all felow scholers vnder one maister and though we speake to you out of an higher place yet are we not your master he is the teacher and master of vs all that dwelleth in our harts Ergo the spirite of God speaking in the scriptures is the chief and best interpreter thereof THE THIRD PART OF THE SIXTH QVEstion concerning the meanes or methode to be vsed in interpreting of Scripture The Papistes error 10 OVr aduersaries prescribe this methode and course to be takē in expounding of scripture which consisteth in foure rules the generall peactise of the Church the consonant interpretation of the fathers the decrees of generall Councels lastly the rule of faith consisting partly of the scriptures partly of traditions vnwrittē Stapleton Cōcerning the three first we haue already touched them in part they appeare to be insufficient First the Councels and fathers he made chief interpreters of Scripture before and now they are but meanes what other chief iudge then is there to vse these meanes surely none but the scriptures Secondly these meanes are most vncertaine the practise of the Church is often changed fathers agree not in their expositiōs and Councels can not alwayes be had Concerning the rule of faith consisting of vnwritten verities he groundeth it falsely vpon that place Rom. 12.6 let vs prophecie according to the rule of faith and Gal. 6.16 as many as walke according to this rule This rule was a certaine platforme of Religion geuen by the Apostles before the Scriptures were written according to the which say they the Scriptures were afterward compiled by the Apostles Rhemens in Rom. 12.6 Answere S. Paul meaneth no other rule but that which is set downe in his writings no other forme of doctrine but that conteined in his Epistles as in the 6. to the Galathians speaking of this rule he alludeth to the former verse where he saith he reioyced in nothing but in the Crosse of Christ his rule therfore is to receiue Christ onely without the ceremonies or workes of the law against the which heresie he disputeth in the whole Epistle But of all other it is a great blasphemie to say that the Apostles set downe the Scriptures by a rule as though the spirite of God by whom they spake had neede of any such direction The Protestantes WHen we say that the scriptures must expound them selues our meaning is that by certaine compendious and ready meanes we should labour to vnderstand the scriptures by them selues the meanes are especially these foure First to haue recourse to the originall toung as in the old Testament to the Hebrue in the new to the Greeke as 1. Tim. 2.15 through bearing of children they shal be saued if they continue in faith and loue In the English it is doubtfull whether this clause if they continue in faith be referred to children or to those that beare them but read the Greeke and the doubt is remoued for bearing of children is all one word in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that it must needes be vnderstood of the women for this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bearing of children is in the singular number that which foloweth of the plurall and it is but an action not a person so that it should be improperly sayd if they continue that is in bearing of children Stapleton obiecteth against this meane that it is not now needefull seeing there is a perfect and absolute translatiō authorised by the Councell of Trent he meaneth the vulgare Latin We answere First it is no perfect but an erronious translation and verie corrupt Secondly if it were neuer so perfect yet for more certaintie it is profitable to search the originall euery man will trust his owne skill rather then another mans Thirdly the Councell did fondly in authorising an old blind translation before the authenticall copies of the Hebrue and Greeke 2 Secondly the scope of the place the circumstance of it with that which goeth before and commeth after must be wayghed which will bring great light to the place we haue in hand an example we haue 1. Pet. 4.8 loue couereth multitude of sinnes the Papistes gather out of these words that loue doth iustifie vs before God and taketh away our sinnes but by the circunstance of the place the Apostole saying immediatly before haue feruent loue among you it is euident he vnderstandeth brotherly loue amōgest our selues whereby faultes are buried forgeuen and forgotten Stapleton obiecteth that this is but an vncertaine way and many times fayleth for the scripture passeth many times from one matter and argument to another how then can it helpe to consider the circumstance of the place being of a diuerse matter We answere we say not that any of these meanes serueth for euery place but when one fayleth to vse another when the circumstance helpeth not to runne to the originall if there we find no succour to cōpare places together and when we may to vse them all or the most 3 Thirdly the conference of places is very profitable as Iames. 2.21 Abraham was iustified by workes compare it with that place Rom. 4.2 there S. Paule saith flatly that Abraham was not iustified by workes Wherfore seeing one Apostle is not contrary to the other we must needs gather that this word iustified is diuersly taken Paule saith that Abraham was not iustified that is made righteous before God by his workes Iames saith he was iustified that is declared to be iust before men and so Thom. Aquinas expoundeth it Stapleton obiecteth that this meanes in cōparing of places is of it selfe many times of smal force Answere as though we affirme that these meanes must be vsed asunder and not rather ioyntly together and where one fayleth another to helpe Secondly some things are found but once in the scriptures Aunswere they are then either very plaine or not greatly necessarie Thirdly heretikes haue erred in comparing of Scripture Answere they compared them not diligently nor with a syncere minde but corruptly and negligently 4 The fourth rule is the analogie and proportion of faith which is nothing els but the summe grounds of Religiō gathered out of scripture such as are conteined in the Creede the Lordes Prayer the ten Commaundements and in our whole Catechisme We must take heede that in the interpretation of Scripture we swarue not from this rule of faith nor impugne any principle of Religion Wherefore the Papistes interpretation of those wordes of Christ we do reiect Hoc est corpus meum this is my
body who would haue the verie flesh of Christ present in the Sacrament for this is against the article of the Creede that Christ is ascended into heauen and there sitteth till his comming againe in iudgement Concerning these meanes thus writeth Augustine Rarissime inuenitur ambiguitas in verbis proprijs quam non aut circumstantia ipsa sermonis qua cognoscitur Scripturarum intentio aut interpretum collatio aut praecedentes soluat inspectio de doctrin Christ. lib. 3.4 There is almost no ambiguitie in any word properly vsed that is not metaphoricall or borrowed which may not either by the circumstance of the place the conference and comparing of interpreters or by looking into the originals easily be taken away Augustine we see approueth this methode though our aduersaries like it not Besides these prayer must be vsed before we enterprise any thing that the Lord would direct vs. And they which cā not so easily take this course which is prescribed shall do well to seeke helpe of learned and godly expositors or to consult with their Pastors and Ministers Ex Whitacher quaest 5. cap. 9. THE SEVENTH QVESTION CONCERNING the perfection and sufficiencie of Scripture THis question is deuided into three parts First whether the Scriptures be absolutely necessary Secōdly whether they be sufficient without vnwritten traditions Thirdly whether there be any traditions of faith and manners beside the Scriptures THE FIRST PART OF THE NEcessitie of the Scriptures The Papistes THe Iesuite laboureth to proue that the Scriptures are not simply necessarie error 11 which we denie not for meate is not simply necessarie for God may preserue man without so in respect of God nothing is simply necessarie God is not necessarily tyed to vse this or that meanes but his argumentes do tend to this end to shew that the scriptures are not necessarie at all and may be spared in the Church so saith Petrus a Soto the Scripture was not alway extant and it is not necessarie vnto faith And the Scripture it not now so necessarie since Christ as it was afore Tilman de verbo Dei error 17. 1 There was no Scripture from Adam to Moses for the space of two thousand yeares and yet true Religion was kept and continued and why might not true Religiō be as well preserued a 1500. yeare after Christ without scripture as afore We answere It foloweth not because in times past God taught his church by a liuelie voyce that the written word is not necessarie now for the Lord saw it good that his word should be left in writing that we might haue a certaine rule of our faith in this corrupt and sinfull age And what els is this but to cōtroll the wisedome of God saying it is not necessarie or needfull for the Church which the Lord saw to be needfull for if the Lord had thought it as good for vs to be taught without Scripture as in that simple and innocēt age of the world I meane innocent in respect of vs he would not haue moued and stirred vp his Apostles to write 2 After the time of Moses when the law was written yet there were many that feared God amongest the Gentiles which had not the Scriptures as Iob and the other his friends Ergo the scripture not necessarie The Iewes also them selues vsed traditions more then Scriptures as Psal. 44. v. 1.2 the fathers did report the workes of God to their children by the negligence also of the Priests the law was lost as 2. King 22. we read that the volume of the law was found which had bene missing a long time We answere First euē the faithfull amōgest the Gētiles did read the scripture as the Eunuke Act. 8. had the booke of the Prophet Isay. Secondly the Iewes declared the workes of God vnto their children but the same were also written as how the heathen were cast out before them and of their deliuerāce out of Egypt those were the things they heard of their fathers as we read Psal. 44. 78. yet all these things are recorded in the bookes of Moses Thirdly what though the Priests were negligent in preseruing the scriptures it is no good argument to proue that therefore they are not necessarie neither was the whole booke of the law lost but either Moses owne manuscript or the booke of Deuteronomie Yet he hath proued nothing 3 The Church after Christ wanted the Scriptures many yeares Ergo they are not necessarie We aunswere it is a great vntruth for the old Testamēt the Church could not be without and the new Testament was written not long after in the age of the Apostles whose liuely voyce and preachings were vnto them as their writings are now to vs. See now what strong arguments they bring the scriptures were not necessary in the time of the Patriarkes when God taught them by his owne voyce they were not necessarie in the time of the Prophetes and Apostles when they had mē inspired of God to teach them Ergo they are not now necessarie when neither God teacheth from heauen neither haue we any Prophetes or Apostles to instruct vs by heauenly reuelations nay rather because they were not necessarie then when they had other effectuall meanes notwithstanding they are necessarie now seeing there is no other way of instruction left vnto vs. The Protestantes THat the scriptures are necessarie for the people of God the reading preaching and vnderstanding whereof is the onely and ordinarie meanes to beget faith in vs we thus proue out of the Scriptures them selues 1 The scriptures conteine necessarie knowledge to saluation which can not be learned but out of the scripture Ergo they are necessarie The knowledge of the law is necessarie but that onely is deriued from the Scripture as the Apostle witnesseth Rom. 7.7 he had not knowen lust to be sinne vnlesse the law had said thou shalt not lust And if the right knowledge of the law is not learned but out of the scripture much more the knowledge of the Gospel is more high and mysticall and more straunge vnto our nature 2 That whereby we are kept frō error and doubtfulnes in matters of faith is necessarie but this is performed by the scripture Ergo. First the Scripture keepeth vs from error Math. 22.29 ye erre not knowing the scriptures saith our Sauiour The ignoraunce of scripture was cause of their error Secondly if our knowledge were onely builded vpon tradition without scripture we should be doubtfull and vncertaine of the truth so S. Luke saith in his Preface to Theophilus I haue written saith he that thou mightest be certaine of those things whereof thou hast bene instructed Hence we conclude that although we might know the truth without scripture as Theophilus did yet we can not know it certainlie without 3 If the scriptures be not necessarie then we may be without them but this can not be Ergo the scriptures can not be spared for then God had done a needlesse and superfluous worke in stirring vp
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
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
mysterie of antiquitie which began euen to worke in his dayes 2. Thess. 2.7 Secondly we also aunswere that all these things the authors of their sectes the time the persons that withstood them may manifestly be detected first concerning the time we haue a manifest Prophesie Apocal. 20. that Sathan should be bound a thousand yeares and afterward let loose when no doubt Antichrist should begin to shew him selfe to the world Cōcerning this space of a thousand yeares there are two probable opinions some thinke they are to begin immediatly after our Sauiour Christes time and so counting a thousand yeares all which time Sathan must be bound then Antichrist should begin to appeare Thus Iohn Wicliffe expoundeth it Others say the thousand yeares ought to begin after the three hundred yeares expired of persecution for all that while it is most like Sathan was let loose when he raged with opē mouth like a Lion against the Church and Saints of God of this opinion was Walter Brute somewhat after Wicliffes time who by this meanes maketh the Prophesie of Daniell of 1290. dayes and that in the Apocalipse 12. of 1260. dayes to agree with the thousand yeares of Sathans binding for taking euery day for a yeare we shall come to .1290 yeares after Christ when the thousand yeares must be expired beginning from the three hundred yeares of persecution If we count the thousand yeares from Christ we shall come to the time of Hildebrand the seuenth who was Pope of Rome a thousand yeares after Christ and vpward by whom the mariage of Ministers is thought first to haue bene forbidden if we begin after the ceasing of persecution which continued three hundred yeares we shall fall into the yeare .1300 about the time of Iohn Wicliffe whē the great rabble of Monkes and Friers began to swarme and superstition to encrease But we will take a litle payne briefly to touch the authors of many superstitions in Poperie and of their erronious and hereticall opinions Anno. 420. Zosimus Bishop of Rome did chalenge a prerogatiue aboue other Churches that it might be lawfull to make appeales frō other Churches to that sea and to set the better colour vpon it he falsely alledged a decree of the Nicene Coūcell but there was no such thing found there wherefore it was decreed in the Councell of Carthage at that time that none should appeale ouer the seas to Rome Bonifice the third purchased of the wicked Emperour Phocas the title of vniuersall Bishop Transubstantiation was first concluded against Berengarius anno 1062. vnder Leo the ninth but not publikely enacted before anno 1216. vnder Innocentius the third The Dominicke Friers brought in the same time and their Sect established by Innocentius the third Auricular confession also was brought in anno 1215. vnder the same Pope Mariage first prohibited by Nicholas the secōd Alexander the second Gregorie the seuenth about the yeare 1070. The Communion in one kinde forged and inuented and decreed in the Councell of Constance not aboue two hūdred yeares ago By these few examples it may appeare that it is false which the Iesuite saith that the authors of their sectes and heresies cā not be shewed Now we will briefly declare what oppugners and gainsayers they haue had in all ages since their grossest opinions began to be receiued Such were Bertramus and Berēgarius about pope Hildebrands time that mightily impugned the grosse opinion of Trāsubstantiatiō Robertus Gallus 1291. Robert Grosthead Bishop of Lincolne who was called malleus Romanorū the mallet or hammar of the Romanes anno 1250. Franciscus Petrarcha 1350. Iohannes de rupe Scissa who Prophesied against the Pope 1340. with many other which ceased not to crye out against the abhominable vices and erronious opinions of the Church of Rome Wherefore it is a great vntruth which the Iesuite doth so stifly auouch that we can not set down the pedegree discent of their church and faith and how it hath continually bene resisted 3 Now whereas they say that they can name the ringleaders of our sect we haue none other maisters and authors of our faith then our Sauiour Christ and his Apostles by whose holy writings we refuse not to be tryed But you flye from the light you disgrace the Scriptures making them imperfect and insufficient this the true Disciples of Christ would not do you are the Disciples of Christ as the Pharisies bragged that they were the Disciples of Moses And as then the true church was not in those that sat in Moses chaire though they could alledge great antiquitie but in Christ and his Apostles so is not now the true Church to be discerned by custome or number of yeares but by that truth which was taught and preached by our blessed Sauiour and his Apostles Of Vniuersalitie Note 2. OVr Church is vniuersall say they both in respect of time person place error 19 it hath alwayes bene in the world in all countrys and nations it hath florished Ergo it is the true Church That it is vniuersall they first proue by the name of Catholike which is say they by Gods prouidence appropriat to them which name they affirme without ground to haue bene imposed by the Apostles vpon true beleeuers Rhem. in Act. cap. 11. Sect. 4. We aunswere First the name of Christians is a more honorable title then the name of Catholikes for it is manifest Act. 11.26 that this name was vsed in the Apostles time and by the Apostles them selues allowed but it is not certaine that the name Catholike came from the Apostles Againe many heretikes chalenged this name to be called Catholikes who did not so easily obtaine to be called Christians which ancient and honorable name the Papistes do despise for in Italie and at Rome it is vsed as a name of reproch to signifie a dolt or a foole Fulk in Acts. 11.26 2 We say that you doe vsurpe this name as the Donatistes in Augustines time would be called Catholikes for what is the name of Catholike without the Catholike doctrine They are the true Catholikes that professe the auncient and Apostolike faith to vs therefore be it knowen to you this name of better right appertaineth then to you ô ye Papists yet we haue better argumentes to proue our Church by then by sillables and titles Quasi nos saith Augustine huius nominis testimonio nitamur ad demonstrandam Ecclesiam non promissis Dei As though we saith he do leane vpon this name to proue our Church by and not rather vpon the promises of God Secondly they proue their vniuersalitie by the multitude of people that haue receiued the Romish faith and their Church say they hath replenished the greatest part of the world They would proue this by the propagation of the Church in the Apostles time in Tertulian Irenaeus Hierome Augustine yea and afterward in Gregories dayes yea and now also besides many great countryes in Europe they haue of their church in
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
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
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
thereof as how he should be crowned with thornes that they should giue him vineger to drinke how the vaile of the temple should be rent darknes should couer the earth for three houres he himself should rise the third day yea she setteth down the very name of the Messiah Iesus Christ. These prophecies came not of the diuell for these mysteries without all doubt were not known to the euill spirits for they were not fully reuealed to the Angels theÌ„selues before the coÌ„ming of Christ. Eph. 3.10 Wherfore we conclude thus that as the gift of prophecying is no sure signe that they are meÌ„bers of the Church elected of God which are endued with it as Christ saith Math 7.22 that many which had prophecied in his name in the day of iudgemeÌ„t should be refused Balaam is set forth as an example of a false Prophet wicked maÌ„ Ep. Iude. 11 so neither is this gift an infallible mark of the Church of God whersoeuer it is fouÌ„d To the second part concerning this miraculous gift which our aduersaries pretend to haue we answere 1. They are but fables which they bring for if al that is reported of Saint Bernard in his life of his miracles and prophecies were true neither S. Paul nor any of the Apostles were to be compared vnto him for number of miracles such casting out of diuels out of men women and children healing of strange diseases foretelling of thinges to come the Gospell almost hath not stranger things of our Sauiour Christ. As for Saint Francis you may gesse by this what spirit he was of that prescribing to his followers a certaine strict order of liuing as to wear no girdle to goe barefoote and such like he called it regulam euangelicam the rule of the Gospell belike making himselfe an other Christ and so bringing in another Gospel for to all Christs Disciples Christs Gospelâ— is sufficient 2. But if they haue any prophecies of credit which they can shew they are such as are reported of Pope Siluester the 2. who had warrant from the diuel that he should not die before he sung Masse in Ierusalem and so it came to passe for hauing sung Masse in a chappell so called he immediately dyed Not much vnlike to this was that of king Henry the 4. who ended his life in a chamber at Westminster called Ierusalem as he had an olde prophecie Edward the 4. also was tolde that his successours name should begin with G. which was the cause of George the Duke of Clarence death his owne brother but the diuelish prophecie notwithstanding tooke place for Richard Duke of Glocester was king after him In like manner Valence the Emperour had a blind prophecie that one should raigne after him whose name began with Theod. which made Theodorus to rebell against him but so it came to passe in deede that Theodosius was Emperour after him Such blinde prophecies we denie not but the popish Church hath had many which as you see doo cause murder sedition and bloodshed but other good prophecies comming of GOD wee knowe them not to haue any 3. Wee denie not but that there haue liued some amongst them in their Church which in those dayes were counted Prophets and Prophetisses as Hildegardis anno 1146. likewise Briget Catherine Seuensis whom Bellarmine reckoneth vp amongst others that wrought miracles cap. 14. but concerning these we wil answere as the Iesuite doth for Sibilla a Prophetisse amongst the heatheÌ„ that she prophecied as touching such matters as should fall out to the Church for a testimonie of the faith of the Christians And so to bee counted herein a Prophetisse of the Church rather than of the heathen cap. 15. so wee say that if those three abouenamed were Prophetisses they were of our Church and not theirs for they prophesied of the decay of their Church and raising vp of ours Hildegardis first prophecied of the beginning of Friers and of their destruction saying that in the end when their gifts and rewards ceased they should goe about their houses like hungrie and madde dogges drawing in their neckes like doues Briget prophesied of the Church of Rome that it should be as a body condemned of a iudge to haue the skinne flayne off and the flesh to bee cut in peeces Catherine de Senis speaketh of a reformation of the Church such a renouation of Pastors that the onely remembrance thereof sayth she mâ—keth my spirite to reioyce in the Lord. All these things we see nowe accomplished the sects of Friers in many places put downe the Popish iurisdiction cast out a notable reformation to be wrought in the Church Our aduersaries I thinke haue not to reioyce in these prophecies neither haue any great cause to chalenge them for their Prophets But I will help them a little and bring to their remembrance a notable Prophetisse of theirs in king Henry the 8. dayes which was one Elizabeth Barton a Nun commonly called the holy mayd of Kent who beeing instructed by the Friers fayned as though she had many reuelations she prophecied that if the king proceeded in his diuorce then in question betweene him and Q. Catherine that hee should not be king one yeare no not one moneth But GOD bee thanked hee liued almoste twenty yeares after that by whom many worthy things were wrought for the good of Christs Church This prophetisse was afterward iustly met withall and worthily suffered for her demerites with all her accomplices amongst the which Fisher B. of Rochester was one who thereupon was imprisoned and forfayted his goods to the King If they will bragge of their Prophets let not the holy mayd of Kent be forgotten in any wise 4. Now lastly because they shall not outface vs with a vaine brag of Prophets I will shew what prophesies the Gospell hath beene adorned withall Was not Iohn Husse a Prophet who thus sayd at his death centum reuolutis annis deo respondebitis after an hundred years you shall giue account of this your doing vnto God Likewise Hierome of Prage post centum annos vos omnes cito I cite you all to make answere after an hundred yeares Which prophesie of theirs tooke effect accordingly for both these holy men suffered martyrdome about anno 1416. and iust an hundred yeares after anno 1516. the Lord raysed vp Luther who indeede called the Pope and his doctrine to account Was not Sauonarola a Prophet that sayd one should passe ouer the Alpes like Cyrus who should destroy all Italie and is it not so come to passe for neither Cyrus nor whosoeuer els could haue more layde wast the popish Italian Church then the word of God hath done and the liuely preaching of the Gospell Walter Brute prophecied that the temporalities should be taken from the Clergie for the multitude of their sinnes this Walter liued in king Richards dayes the second Bilney that constant martyr and faythful seruant of God prophecied that many Preachers should
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
commaundement of Christ who inioyned them not to depart from Ierusalem The second Act. 6. congregate by the twelue not Peter onely for the election of Deacons The third which was holden as touching the taking away of circumcision and other ceremonies of the lawe was gathered together by a generall inspiration Act. 15.6 The fourth wherein certaine things contained in the lawe are permitted seemeth to be gathered by Iames. Act. 21.18 Vpon these reasons the Councel thus concludeth that if the Pope would resist and haue no Councel congregate yet if the greater part of the Church doe iudge it necessarie to haue a Councel the Councel may bee congregate whether the Pope will or not Ex Aenea Syluio Fox pag. 676. Col. 2. 5 Augustine saith Catholicos Episcopos partis Donati iussu imperatoris disputando inter se contulisse Breuicul collation lib. 1. cap. 1. That the Catholike Bishops and the Donatists did meete together to dispute at the commaundement of the Emperour There were in that Councel which was at Carthage of the Catholike Bishops 286. and of the Donatists 279. THE THIRD QVESTION OF WHAT PERSONS the Councel ought to consist The Papists WHereas there are foure sorts of men vsually present at Councels the Princes error 31 and Magistrates Bishops and inferiour Ministers and Priests and other lay people of all these Bishops they say onely must haue a deciding or determining voyce Priests and other learned may dispute and haue a consultatiue voyce Princes are there to defend the Councel and see order kept other of the Laitie may be there as officers and ministers as Scribes and Notaries but the suffrages and voyces must onely be giuen by Bishops Eckius loc de concil Bellarm. de concil lib. 1. cap. 15. Let vs see some of their reasons First to teach and to feede is proper for the Pastors only and to establish and decree in Councel is nothing els but to feede and teach Ergo Pastors onely must rule in Councel which none are but Bishops Soli Episcopi pastores sunt sayth the Iesuite neque laici neque ecclesiastici quicunque Onely Bishops are pastors and none other of the Clergie besides and to them onely he sayth that is to bee applyed Act. 20. Take heede to your selues and the flocke ouer the which God hath made you ouerseers I answere First what an absurd saying is this and voyde of sense that the Bishop is the onely pastor of his Diocesse and that euery Minister is not pastor in his owne parish Nay if the Iesuite would speake trueth he shall finde that popish Bishops are neither Pastors nor Doctors for the most of them neither feede nor teach And they be not ashamed to professe it Ann. 1540. or thereabout Thomas Forret Martyr being found fault withall by the Bishop of Dunkelden in Scotland because he preached so oft exhorted the Bishop agayne and wished that he did preach The Bishop answered nay nay let that bee we are not ordayned to preach and in further talke the blind blockish Bishop bewrayed his owne ignorance I thanke God sayth he that I neuer knewe what the olde and newe Testament was Thereupon rose a common prouerbe in Scotland you are like the Bishop of Dunkelden that knewe neither the old nor new lawe Fox Martyrol pag. 1266. With this blind saying of the popish Bishop our countrey men of Rhemes also doe agree which doubt not to say that many which haue no gift to preach yet for their wisedome and gouernment are not vnmeete to be Pastors and Bishops Annot. in 1. Timoth. 5. sect 13. 2 I answere the Iesuite bewrayeth his ignorance in making no difference betweene communis and propria politia ecclesiae the common and speciall policie and office of the Church for there are proper offices and dueties some of Pastors some of gouernours some of other Ministers but this office to be performed in general Councels is not proper to Pastors but common to the whole Church whereupon wee denye that it is Proprium pastorum munus suffragia ferre in concilijs It is not the proper duetie of Pastors to giue voyces and make decrees in Councels 3 By the Iesuites argument the fathers of Basile doe conclude cleane contrarie out of that place 4. Ephes. That because Christ instituted not onely Apostles and Prophets but pastors and teachers for the work of the Ministerie who doubteth say they but that the gouernance also of the Church is committed vnto others together with the Apostles And hence they inferre because the worke of the Ministerie is layd vpon the rest of the Clergie that therefore they ought not to be excluded from Councels Secondly Panormitane in the Councel of Basile thus reasoneth for Bishops that they were the pillars and keyes of heauen and therefore had onely deciding voyces Vnto him answered at that time the wise and couragious Cardinall Arelatensis shewing Augustines iudgement vpon those words I will giue thee the keyes of heauen that the iudiciall power was giuen not onely to Peter but also to the other Apostles to the whole Church the Bishops the Priests Whereupon he inferreth that if the Priests haue a iudicial power in the Church they also ought to haue a determining voyce in Councels Thirdly Lodouicus the Prothonotarie in the same Councel thus argued Albeit sayth hee Christ chose twelue Apostles and 70. Disciples notwithstanding in the setting forth of the Creede onely the Apostles were present thereby giuing example that matters of faith did pertaine onely to the Apostles and so consequently to Bishops To him Arelatensis made this answere First it followed not because the Apostles onely are named that they therefore only were present at the setting forth of the Creede for wee see that Princes beare the name and commendation of many actions which are done notwithstanding by their helpers 2. Lodouicus cannot be ignorant sayth he that there be some articles in the Creede which were not put to by the Apostles but afterward by generall Councels as that part wherein mention is made of the holy Ghost which the Councel of Lions did adde Thus much out of the Councel of Basile The Protestants confession OVr opinion grounded vpon trueth and scripture is this that not onely Bishops but all other pastors admitted to the Councel and the learned and discreete amongst the Lay men ought to haue concluding voyces in Councel and that rather the discussing and consulting of matters pertayneth to the learned Diuines the deciding to all then contrariwise First that inferiour pastors are to bee ioyned with Bishops and Prelates it was amplie proued in the Councel of Basile of the which I haue so often made mention as noble Arelatensis reasoneth thus The dignities of the fathers is not to be respected but the trueth neither will I preferre a lye of any Bishop be he neuer so rich before a veritie or a trueth of a poore Priest this is his first reason that the trueth ought to bee receiued at any mans mouth bee
he neuer so simple and therefore Priests as well as Bishops are to bee admitted to the Councel 2 He declareth the ancient practise of the Church In the Councel of Nice where there were assembled 322. Bishops Athanasius being then onely a Priest withstood the Arrians and infringed their arguments In the Synode of Chalcedon there were present sixe hundred Priests which name is common both to Bishops and Priests When Paul Bishoppe of Antioch preached that Christ was a man of common nature the Councell assembled against him at Antioch where the sayde Paul was condemned neither was there any man which did more confound the sayd Paul then one Malchion Priest of Antioch which taught Rhetorick there Concerning the second part that laye men also with Priests ought to bee admitted first we haue testimonie out of the word of God for it Tit. 3.13 for this cause Zenas the lawyer is ioyned as fellow in commission with Apollos But we haue a more euident place Act. 15.22 It seemed good to the Apostles and Elders with the whole Church here we see that not onely the Elders but the whole multitude were admitted into consultation with the Apostles To this place our aduersaries doe thus aunswere Lodouicus the Prothonotarie first thus rashly and fondly gaue his verdicte in the Councell of Basile that there was no argument to be gathered of the Acts of the Apostles whose examples were more to be maruayled at then to be followed But to this Arelatensis replied that he would stay himself most vpon the Apostles doings for what sayth he is more comely for vs to followe then the doctrine and customes of the primitiue Church And Aeneas Siluius reporteth who writeth of the actes of that Councell that all men impugned this saying of Lodouicus that the Apostles were not to be followed as a blasphemie Wherefore the Iesuite hath found out another aunswere he sayth that none but the Apostles gaue sentence the rest onely gaue consent and inwarde liking and approbation this cauill Arelatensis met withall long before the Iesuite was borne in the forenamed Councell Neither this worde sayth hee It seemed good signifieth in this place consultation but decision and determination And so it doth indeede for seeing there is one worde applyed to them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placuit it seemed good to the Apostles Elders and the whole multitude why should it not be taken in the one and selfe same sence and after the same manner vnderstood of them all 2. Seeing the Councel doth represent the whole Church there ought to be present and to giue sentence of all sorts and callings of men and the tather because the matter of fayth and religion is a common cause and as well appertayneth to lay-men as to Bishops it behooueth them also to bee present And further it were more reasonable that princes and temporall Magistrates should binde their subiects to their lawes without their consent then that ecclesiastical persons should lay yokes vpon Christians against their willes for ciuill matters are more indifferent and left to our choyce then spirituall are Yet we see there are no lawes enacted in our Realme but by the high court of Parliament where alwayes some are appoynted for the commons euen the whole neather house without whose consent no acte can passe So it were very reasonable that no law should be layd vpon the Church without the generall consent thereof 3. Lastly Augustines iudgement we heard before alleadged by Arelatensis that seeing the iudicial power of the keies is committed to the whole Church to Bishops to Priests they all ought to bee entertayned in generall Councels THE FOVRTH QVESTION WHO OVGHT to be the president and chiefe moderator in Councels The Papists error 32 WIth one whole consent they all agree and holde that the Pope onelie ought to haue the chiefe place in Councels either himselfe in his owne person or else his Legates and deputies for him they reason thus 1. The Pope is the chiefe pastor of the vniuersall Church for vnto Peter onely it was sayd pasce oues meas feede my sheepe and he is called and saluted in Councels by the name of father and all other both Princes and Bishops are sheepe in respect of him Wee answere first in the Iesuites argument there is petitio principij a foule fault in a good Logician though it bee none in a Sophister still to begge that which is in question for yet he hath not prooued that the Pope is the vniuersall pastor 2. That place feede my sheepe prooueth it not Augustine saith redditur negationi trinae trina confessio ne minus amori lingua seruiat quà m timori in Iohan. tract 123. he recompenceth a threefold deniall with a threefold confession lest that his tongue should be lesse seruiceable to loue then it was to feare so then by this fathers iudgement it was no priuiledge to Peter to bee thrise admonished but he is thereby put in mind of his thrise deniall of Christ. Againe I maruaile the Iesuite can so soone forget himselfe for in the 15. chapter afore he prooued by these words feede my sheepe that Bishops onely were pastors and he can now turne the wordes to serue onely for the Pope 3. What great matter is it for the Pope to be called father seeing he is not ignorant that all Bishops assembled in Councell and other learned are called by that name Nay it is no rare matter for other Bishops to be saluted by the name of Pope as Prosper writing to Augustine twise in one Epistle calleth him beatissimum Papam most blessed Pope Tom. 7.4 Princes and Bishops to the Pope are sheepe sayth the Iesuite 1. For Bishops though he had a iurisdiction ouer all which will stick in his teeth to prooue yet shall they be no more his sheep then Priests are to Bishops and Bishops to their Metropolitanes who cannot be sayd to be their sheepe though they haue some preeminence ouer them for Augustines rule must stand nemo se nostrum episcopum episcoporum constituit De baptism 2.2 No man is a Bishop of Bishops nor shepheard of shepheards Secondly for Princes he hath nothing to doe with any but those in his owne Bishopricke and as they are his sheep one way as they are taught of him so he and his Cardinals are the Magistrates sheepe another way and in respect of the ciuil gouernement he is their shepheard And both he and they prince and priest are sheep-fellows vnder Iesus Christ the chiefe shepheard as Augustine sayth tanquam vobis pastores sumus sed sub illo pastore vobiscum oues sumus in Psal. 126. we are shepheards to you but both you and I are sheep vnder that great shepheard The Protestants WE doe truely affirme that the Soueraigne Maiestie of the Emperour and chiefe Magistrate or his legate if he either be present himselfe or sende ought to be president of the Councel Or else in their absence one to be chosen and elected by the
scripture 1. Deut. 17.12 He that harkeneth not vnto the priest that man shal die But mark I pray you what goeth before v. 11. according to the law which they shal teach thee according to the iudgement which they shall tell thee shalt thou do see then here is no absolute iudicial power giuen to the priest but according to the law of God 2. The example of the Apostles Act. 15. is as fōdly alleadged where it was decreed saith the Iesuite that the Gētiles shuld not be burthened with ceremonies which saith hee was not determined by the scriptures but by the absolute suffrages of the Apostles Again their decrees were absolutely imposed vpon the Churches without any further examination of the Disciples Ergo we are now also absolutely bound to obey all decrees of Councels Bellar. de concil 1.18 We answere first it is false that this matter was determined without scripture for Iames alleadgeth scripture Peter thus reasoneth we beleeue through the grace of God to be saued as wel as they v. 11. therfore what need this yoke of ceremonies 2. Though there had been no scripture who seeth not that the spirit of God so ruled the Apostles that their writings and holy actions should serue for scripture vnto the ages following Thirdly the Disciples needed not to examine their decrees knowing that they were gouerned by the spirit as they themselues write It seemed good to vs and the holy Ghost yet we see the brethren of Bereae searched the scripture for the trueth of those things which the Apostles preached Act. 17.11 When they can proue such a plenarie power fulnes of the spirit in their pastors and Councels as was in the Apostles we wil also beleeue them The Protestantes WE doe firmly beleeue that neither the Church nor Councels haue any such absolute power to determine without the holy scriptures either beside or agaynst them or to binde other men to obey such decrees Neither that the true Church of God dare or will arrogate such power vnto it self But that Councels are ordayned for the discussing deciding of doubtful matters according to the scriptures and word written 1. If the Apostles preachings might bee examined according to scripture much more the acts of all other Bishops and pastors But that was lawful in the Disciples of Berea Act. 17.11 which are commended for it therefore called noble couragious Christians because of this their promptnes diligence in searching out of the truth Ergo. 2. All things necessarie to saluation to be beleeued are articles of our fayth but al such articles must be grounded vpon the word of God therfore nothing can be imposed as necessary to saluation without the word of God Wherefore it is a blasphemous saying of the papists that the Church may make new articles of fayth Rhemens annot in 1. Tim. 3. sect 9. and Eckius maintained the same poynt agaynst Luther in the disputation at Lipsia and brought forth a new article of faith agreed of in the Councel of Constance that it is de necessitate salutis of the necessitie of saluation to beleeue that the Pope is the head of the Church The fathers of Basile more modest then so concluding that it was an article of fayth to beleeue that Councels were aboue the Pope doe vse this reason those things say they which we alleadge for the superioritie of general Councels are gathered out of the sayings of our Sauiour Christ. Ergo we are al bound to obey them Therefore we conclude that the word of God only written is the rule of fayth and al things necessary to be beleeued Rom. 10.10 Fayth commeth by hearing and hearing by the word Councels are to explane and declare articles of faith not to establish new 3 Lastly we will heare Augustine speake Nec tu debes Ariminense neque ego Nicaenū tanquā praeiudicaturus proferre concilium scripturarum authoritatibus c. Neither must I alleadge the Nicen Councel nor you the Arimine I am neither bound to the one nor you to the other let the matter be tried by Scripture cont Maximu Arrianum lib. 3. cap. 14. By this fathers sentence therefore no man is bound of necessitie to be tyed to Councels but the Scripture onely is absolutely to be beleeued THE SEAVENTH QVESTION WHETHER Councels be aboue the Pope or not The Papists THis is a matter yet not fully determined amongst the Papists Neither are error 35 they all of one opinion In the Councell of Constance and Basile it was fully concluded that the Councell is aboue the Pope Gerson of Paris that was also present in the Councell of Constance and a great dooer against Iohn Hus stifly maintaineth the authoritie of Councels aboue the Pope Other Papists more fauorable to their new God amight say that the Pope is by right aboue the Councell but he may if he wil submit himselfe to the Councell But now commeth in the stoute Iesuite and saith with the rest of the schoolemen that the Pope hath such a soueraigntie aboue the Councell that he cannot be subiect to their sentence though hee would Bellar. de concil lib. 2.14 Yet hee is in a mammering with himselfe for saith he in periculo schismatis when there is a schisme and it is not knowne who is the true Pope in such a case the Councell is aboue the Pope Let vs examine some of his best reasons 1 Now commeth in a great blasphemie All the names saith the Iesuite that are giuen to Christ in the Scriptures as head of the Church are ascribed to the Pope as he is called fidelis dispensator Luc. 12. a faithfull steward in the Lords house pastor gregis Iohn 10. the shepheard of the flocke Caput corporis ecclesiae Ephes. 4. the head of his bodie the Church vir seu sponsus Ephes. 5. the husband or spouse of the Church all these titles saith he are due to the Pope Ergo he is aboue the Church and so consequently aboue generall Councels Bellar. de concil lib. 2.17 O Lord what great blasphemie is here to appropriate the titles of Christ to a mortall man But goe to Bellarmine and the rest of that packe fil vp the measure of iniquitie of your forefathers say with Pope Athanasius that the people of the world are the partes of his bodie with Cornelius the Bishop in the Councell of Trent the Pope being the light came into the world and men loued darkenes rather then light with Pope Calixtus in the Councell of Rhemes who when hee saw the Councell would not consent to excommunicate the Emperour impiously cried out that they had forsaken him as Christ was left of his Disciples with Innocentius the third that all things in Heauen and earth and vnder the earth doe bowe the knee vnto him with Otho no Pope but a Cardinall that sitting amongst his Bishops blasphemously applied to himselfe the vision of Ezechiel cap. 1. resembling the Bishops to the sower faced beasts himselfe vnto God that approched to the
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
that he defloured virgins that he lay with Stephana his fathers concubine likewise with Ramera and Anna and her Neece for these beastlie parts and such like he was deposed there was no heresie obiected agaynst him And thinke you not he was worthily vnpoped yet the Papists thinke no for they admit no cause of depriuation but heresie This deuillish Pope through the harlots of Rome for he was well beloued of them recouered his Popedome agayne but at the length the Lord himselfe displaced him for in the tenth yeere of his Popedome being founde without the citie with an other mans wife hee was so wounded of her husbande that within eight dayes after hee dyed Fox pag. 159. Boniface the 7. tooke Pope Iohn the 15. who was made Pope a little before and hee expelled yet recouering the Papacie by force hee tooke him put out his eyes and threwe him in prison where he was famished Likewise was Iohn the 18. serued by Gregorie the 5. his eyes were thrust out first and he afterward slayne I meruaile how our Catholikes can excuse these furious outrages of their ghostly fathers of Rome In the Councel of Brixia Gregorie the 7. was deposed not for heresie but for other abominable vices as maintayning of periurie and murthers for following Diuinations Dreames Sorcerie Necromancie Fox p. 181. Pope Iohn the 23. deposed in the Councel of Constance Eugenius in the Councel at Basile yet neither of them for heresie And yet our aduersaries would still make vs beleeue that Popes cannot be deposed for any crime but heresie 2 We can haue no better argument then from our aduersaries themselues It is a sport to see what diuers opinions they hold and doe runne as it were in a maze not knowing which way to get out Pighius thinketh that the Pope cannot possiblie fall into heresie and therefore for no cause may bee deposed Some other thinke that the Pope for secret and close heresie is actually deposed of GOD and may also bee deposed and iudged of the Church thus holdeth Iohann de turre cremat Caietanus is of opinion that for manifest and open heresie the Pope is both alreadie by right deposed and may also actually be deposed of the Church But Bellarmine confuteth all these There is a fourth opinion most grosse that the Pope neither for secret nor open heresie is either alreadie of right deposed or may be actually depriued of the Church Lastly commeth in the nice and daintie Iesuite with his quirkes and quiddities who sayth that the Pope in case of manifest heresie ceaseth to bee Pope and is euen now deposed and if after the Church proceede agaynst him they iudge not the Pope for now hee is no Pope Which opinion how absurd it is I haue declared before THE FIFT PART CONCERNING THE ORIGInall and beginning of the primacie of Rome The Papists THey doe boldly affirme without any ground that the primacie of that See error 45 hath his beginning from no other but Christ they are the Iesuites owne words Romani pontificis ecclesiasticum principatum authore Christo principium accepisse that the princely dignitie of the Bishop of Rome acknowledgeth no other author or beginner thereof but Christ Bellarm. cap. 7. lib. 2. 1 They would build the primacie of the Romane Church vpon certaine places of scripture as Math. 16. Thou art Peter and vpon this rocke will I build my Church Luk. 22. I haue prayed for thee Peter that thy faith should not faile Iohn 21. Christ sayd to Peter feede my sheepe Ergo Peter and Peters successors haue their primacie from Christ Bellarm. To these places Tunstal and Stokeslie two Popish Bishops yet in this poynt holding the truth did properly make answere in their Epistle sent to Cardinall Poole To the first They affirme out of the ancient expositors that it is ment of the faith which was then first confessed by the mouth of Peter and not of Peters person Further confirming out of S. Paul that neither Peter nor no creature beside could bee the foundation of the Church for no other foundation can any man lay sayth the Apostle besides that which is layd Iesus Christ 1. Cor. 3. To the second they answere that Christ speaketh onely of the fall of Peter which hee knewe in his godlie prescience giuing an inkling vnto him that after his fall hee should bee conuerted and strengthen his brethren for if it were ment also of Peters successors they must first faile in faith and after confirme their brethren To the third The whole flock of Christ was not committed to Peter to feede for he himselfe testifieth the contrarie exhorting all Pastors to feede the flocke of Christ which was giuen them in charge by Christ as it followeth in that place when the chiefe shepheard shall appeare ye shall receiue the incorruptible Crowne of eternall glorie He calleth not himselfe the chiefe shepheard but onely Christ. It is euident therefore say they that your 3. scriptures ment nothing lesse then such a primacie ouer all Fox pag. 1067. 2 There can bee no time assigned since Christ say they when this primacie should begin nor no author named that brought it in Ergo it must needes bee attributed to Christ he must of necessitie bee found the author thereof We answere the time may bee assigned the authors named when and by whom this pretensed and vsurped authoritie was brought in as euen now wee will shewe The Protestants THat the vsurped iurisdiction of Rome tooke not the beginning from Christ nor his Apostles neither was heard of for many yeres after we thus are able to proue it 1 Before the Nicene Councel which first deuided the regiment of the Church into foure Patriarchal seates Rome had small or no preeminence So Aeneas Syluius witnesseth who afterward was Pope of Rome and called Pius the 2. Ante Nicenum concilium sibi quisque viuebat ad Romanam ecclesiam paruus habebatur respectus Epist. 301. Before the Nicene Councel euery Bishop liued to himselfe there was no great respect had to the Church of Rome What more euident testimonie can wee haue then of a Pope himselfe Yet the Iesuite sayth that it is false in part which hee writeth He is somewhat mannerly in making him but halfe a lyer yet I wonder that he will confesse any vntruth at all in his ghostly fathers words Bellarm. cap. 17. lib. 2. Secondly in the Councel of Nice there was no primacie of power giuen to Rome ouer the whole Church but the other Patriarkes of Alexandria Antioch Ierusalem were priuiledged in like manner in their confines as the Bishop of Rome was in his They had all equall authoritie giuen them in their owne prouinces Sic Tonstall Stokesli ad Poolum Thirdly afterward there was a certayne primacie of order graunted vnto the Patriarke of Rome aboue other Patriarkes as to haue the first place to sit first to giue his sentence first One cause hereof was for that Rome was then the Emperiall and
shewe of reason can our aduersaries haue to make them proper to the Bishop of Rome 2 The second name is prince of Priests or high and chiefe Bishop which title if it be taken for a chiefe power dominion and soueraigntie is proper only to Christ the chiefe shepheard 1. Pet. 5.4 and cannot in that sense agree to any man If it bee vsed onely as a title of excellencie and commendation so was it in times past ascribed to other excellent and famous Bishops as Ruffinus lib. 2. cap. 26. calleth Athanasius Pontificem maximum chiefe Bishop yea it was in common giuen to all Bishops as Anacletus Bishop of Rome in his second Epistle writeth thus Summi sacerdotes id est Episcopi a deo iudicandi sunt The high Priests that is Bishops saith he are to bee iudged of God If it be taken further for the excellencie of the ministerie of the Gospell and the worthie calling of Christians in this sense the title of summum sacerdotium of the high Priesthood is attributed to all ministers Ecclesiasticall both Bishops and others so Fabianus Bishop of Rome vseth this name Yea the holy Apostle calleth all the people of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a princely royall or chiefe priesthood Ergo the Bishop of Rome hath no especiall or proper interest in this name 3 The third name is to bee called the Vicar of Christ vpon earth Where we are to vnderstand that in respect of the spirituall regiment and kingdome of Christ he needeth no Vicegerent vpon earth for I am with you saith he to the end of the world he himselfe is alway present in power and needeth not in that respect that any man should supplie his roume Petrus scriba martyr Fox pag. 906. If we doe take it for a word of office and publike administration so the Magistrate may bee called the Vicar of Christ in gouerning the people according to the word of God In which sense Eleutherius Bishop of Rome writing to Lucius King of the Britaines calleth him the Vicar of Christ and therfore in his owne kingdome had power out of the word of God to establish lawes for the gouernment of the people So all Bishops Pastors and Ministers in ancient time were called the Vicars of Christ in preaching praying binding and loosing in the name and power of Christ. So Augustine saith or whose worke els it is that Omnis antistes est Christi vicarius Euery pastor and prelate and not the Pope onely is the Vicar of Christ. And this is confessed by our Rhemists annot in 2. Cor. 5.18 that the Bishops and priests of the Church are for Christ and as his ministers that is his Vicars Nay Augustine maketh yet a more generall vse of this word he saith that Homo imperium Dei habens quasi vicarius eius est That man by creation being made Lord of the creatures doth therein represent God and is as his Vicar vpon earth So then all ministers are the Vicars of Christ the ciuill Magistrate likewise in some good sense may bee so called yea in respect of the creatures man generallie is vpon earth in Gods steade Ergo this name cannot be appropriate to the Pope of Rome 4 It is also too huge a name for the Pope or any mortall man to beare to be called the head of the vniuersall Church this is a name only due vnto Christ neither doe the scriptures acknowledge any other head but him Ephes. 1.22.4.15 But say they wee doe not make the Pope such an head as Christ is but only a ministeriall head ouer the militant Church vpon earth We answere First Ergo the Pope by your owne confession is not head of the vniuersall Church whereof the triumphant Church in heauen is a part Secondly the Rhemists confesse that the Church in no sense can bee called the bodie of the Pope Ergo the Pope cannot be any wayes the head of the vniuersall Church Annot. in 1. Ephes. 22. Thirdly the Fathers of Basile vsed this argument The head of the bodie being dead the whole bodie also dyeth but the whole Church doth not perish with the Pope Ergo he is not properly the head of the Church Fox pag. 675. If it shall bee further obiected that the Bishop of Rome hath been called in times past caput Episcoporum the head of all other Bishops we answere that it was but a title of excellencie and commendation not of dominion and power as London is called the head or chiefe citie of England yet are not other cities of the land subiect vnto it or vnder the iurisdiction thereof But we shall haue occasion more fully to discusse this matter afterward 5 They would haue the Pope called the Prelate of the Apostolike See the Rhemists say further that the Papall dignitie is a continuall Apostleship Annot. 4. Ephes. sect 4. We answere First if they call those Churches Apostolicall whose first founders were the Apostles then the See of Antioch Alexandria Constantinople are as well Apostolicall as Rome and this the Iesuite denyeth not Lib. 2. de pontific cap. 31. Secondly those Churches are Apostolicall which hold the Apostolike faith so is not the See of Rome Apostolicall being departed and gone backe from the ancient Catholike faith but those Churches where the Gospell of Iesus Christ is truely preached are indeede Apostolike Thirdly how can the Pope be an Apostle or haue Apostolike authoritie seeing hee preacheth not at all much lesse to the whole world wherein consisted the office of an Apostle Neither can he shewe his immediate calling from Christ as all the Apostles could for seeing he challengeth the Apostolike office by tradition from S. Peter and not by commandement from Christ he can in no wise be counted an Apostle or his office an Apostleship for the Apostles ordayned onely Euangelists and Pastors they had not authoritie to consecrate and constitute new Apostles Our aduersaries for this their Apostleship can finde nothing in scripture nor for a thousand yeeres after Christ in the ancient writers Fulk annot in Ephes. 4. sect 4. 6 Concerning the title of vniuersall Bishop it was thus decreed in the sixt Councel of Carthage as it is alleadged by Gratian Vniuersalis autem nec Romanus pontifex appelletur No not the Bishop of Rome is to be called vniuersall In Gregorie the first his time Iohn Patriarke of Constantinople obtayned of the Emperour Mauritius to be called vniuersall Patriarke but Gregorie would not agree thereunto calling him the forerunner of Antichrist that would challenge so proude a name Bellarmine and other of that sect doe answere that Gregorie found fault with this title because Iohn of Constantinople would haue been Bishop alone and none other to bee beside him but all other onely to bee his deputies and vicars To this wee replie First Iohn did onely challenge a superioritie ouer other Bishops not to be Bishop alone for this had been a thing impossible Secondly if Iohn had sought any such thing
yet by the way the Iesuite is deceiued that thinketh it probable that the Popes particular person cannot fall into heresie here you see Marcellinus fell into Idolatrie Liberius subscribed to the Arrians consented to the condemnation of Athanasius as testifieth Ierome confessed by Nicolaus Cusanus and Alphonsus de castro both papists Iuel pag. 164. defens Apolog. Honorius 1. consented to the heresie of Sergius Bishop of Constantinople who was a Monothelite and held that there were not two wills or operations in Christ and so destroyed the two natures That Honorius was a Monothelite Melchior Canus a papist confesseth hee was condemned for an heretike in the 6.7 and 8. generall synodes Bellarmine answereth that the Councels are corrupted or they might be deceiued in iudgement as in a matter of facte or that Honorius onely misliked the speech to say there were two willes in Christ and not the thing See what poore shiftes heere bee to make Honorius no heretike and yet all will not be Pope Stephen the sixt tooke vp Formosus body and cut off two fingers of his right hande and buried him againe in a lay-mans Sepulchre Then followed Rhomanus the first Theodorus the second Iohannes the ninth and restored Formosus with his decrees iudging him to bee lawfull Bishop After them commeth Sergius the third who tooke vp the body agayne cutte off the head and cast it into Tiber. The Iesuite answereth that Stephanus and Sergius erred onely in a matter of fact A goodly cloke to couer the filthines of their Ghostly fathers withall But by your leaue a little doe you not holde it to bee an article of fayth to beleeue the Pope to bee heade of Christes Church Then was it an article of fayth to hold that Formosus was right Pope for at that time there was no other Ergo Stephanus and Sergius erred in fayth defining the contrary All that you can say is this that it was not yet determined and decreed for an article of fayth so to beleeue see I pray you these mennes fayth is pinned vpon Popes sleeues Why masters the rule of fayth is certaine you cannot make new articles of fayth now but onely declare and explane those that are But doe you not thinke that these iollie Popes that would rake the dead out of their graues for their holines might deserue at GODS hand to haue a priuiledge not to erre in fayth Siluester the second was a Necromancer and a Coniurer and therefore fallen from the fayth Bellarmine sayth hee was a good man and all are fables and lyes that are tolde of him and because hee was cunning in Geometrie that ignorant age straightwayes iudged him to bee giuen to Necromancie Thus wee may take the Iesuites worde if wee will But the storie is reported by authors of better credit then Bellarmine as Iohannes Stella Platina Petrus Premonstratens Nauclerus Antoninus Fox pag. 167. Anastasius was a Nestorian heretike whose heresie was this that there are as two natures so also two persons in Christ Alphons de castro lib. 1. de haeresib cap. 4. Celestinus is reported by Laurentius Valla a Canon of Rome to haue been a Nestorian heretike de donation Constantin Now commeth in Pope Hildebrand or rather Heldebrand for hee was a very brand of hell fire called Gregory the seuenth Of whome Benno writeth thus that hee poysoned sixe Popes his predecessors to make himselfe a way to the popedome that hee was a Coniurer a raiser of Diuels and in his rage hee cast the sacrament into the fier But sayth Harding our countrey man though vnworthily Benno was his enemie and wrote of displeasure and Bellarmine thinketh that some Lutherane was the author of the booke which goeth vnder the name of Benno who was Cardinall in this Hildebrands time But Benno onely doth not thus report of him he was openly twise for the same crimes condēned in Councel first at Wormes thē after deposed in the Coūcel at Brixia in Italy Pope Clement 3. elected to succeed him And the said Gregory died in exile of whom Antonius reporteth that before his death he repented him of his insolencie shewed toward the Emperour Henrie the 4. whom with his wife and young child bare foote and bare legd hee had caused three dayes together in extreame frost and colde to waite at his palace gates at Canusium before he could speake with him Yet this Hildebrand for all these insolent cruell and dishonest partes is commended by our papists Harding Bellarmine and other for a deuout Catholike man who did all things of a zeale to the Church By this you may iudge whome our aduersaries count a Catholike man Pope Iohn the 22. affirmed that the soules lie in a traunce till the day of iudgement and feele neither payne nor ioye Harding and likewise Bellarmine answere that this was an error but no heresie Yet in the Vniuersitie of Paris it was condemned for heresie as Gerson writeth Againe sayth Harding he held it only as a priuate opinion But Massaeus sayth that Pope Iohn preached this heresie and sent out preachers to maintaine it Hee was condemned sayth he with his error by the diuines of Paris in the presence of Philip the French King before he was Pope when he was yet but a priuate Doctor But the contrary is proued by B. Iewel that he was Pope 13. yeares before Philip was king Iuell defens apolog p. 667. Pope Iohn the 23. denied the life to come and the resurrection of the body And this heresie was openly obiected against him in the Councel of Constance Bellarmine and Harding before him answere that he was not the rightful Pope for there were three at that time and therefore might erre But Platina sayth that he was chosen at Bonoma by the consent of all the Cardinals ex Iuel pag. 671. Lastly Pope Eugenius the 4. was condemned and deposed as an heretike in the Councel of Basile Where the Iesuite hath no other answer then by condemning the Councel as Schismatical to acquite the Pope Lib. 3. de pontif cap. 14. By these examples it may appeare to the indifferent reader that it is no rare nor impossible thing for the Popes of Rome to erre yea become playne heretikes And as for that shift of the Iesuite that they are no longer Popes whē they openly begin to teach heresie this is as Alphonsus sayth In re seria verbis velle iocari to dallie with words in a serious and earnest matter And so euery Bishop shal be as well priuiledged as the Pope and cannot fall into heresie for why may we not say that a Bishop when he is knowen to bee an heretike ceaseth to bee Bishop any longer as the Pope is no longer Pope and so as long as he remayneth Bishop cannot possiblie bee an heretike Surely this is but paltrie and beggarly stuffe 4. Augustine is not a whit afrayd to say Episcoporum literas per sermonem sapientiorem cuiuslibet in eare peritioris per aliorum
episcoporum grauiorem authoritatem per concilia licere reprehendi si in eis à veritate deuiatum sit That the decrees of all Bishops whatsoeuer not excluding Popes may be corrected either by the sentence of wiser men in that poynt wherein they erred or by the better aduised sentence of other Bishops or by Councels may be reuersed where they doe erre Ergo it is possible for Popes by his iudgement to erre A PART OR APPENDIX OF THIS QVEstion whether the Church of Rome may erre or not The Papists THey doe not onely affirme that the Pope cannot erre but that the Church error 48 of Rome also caÌ„not be deceiued in matters of faith so long as the Apostolike See remayneth there which they say is like there to remaine to the ende of the world Bellarm. lib. 3. de pontif cap. 4. Hereupon Panormitane doubteth not to say that he would preferre the iudgement of the Cardinals of Rome before the iudgement of the whole world this he sayd standing vp in the Councel of Basile Fox pag. 669. ex Aenea Syluio 1. The Rhemists vpon those words of Saint Paul Rom. 1.5 your fayth is published through the whole world doe thus inferre See say they the great prouidence of God in the preseruation of the Romane common faith In times past the Romane fayth and Catholike all one Ergo that See cannot erre in faith We answere they must proue their Romish faith and popish religion to be the same which was praysed and commended by the Apostle or els they gayne nothing but that shall they neuer doe 2. So long as the Apostolike See remayneth at Rome it shall be preserued from error but that is like there to remaine till the worlds end for it onely remayneth when all other Apostolique Sees are gone and it is very probable that if this See could haue been ouerthrowen it should haue been done by the incursion and inuasion of the Gothes Vandals Turkes the emulation of Princes diuisions and schismes of Popes themselues yet for all this it standeth still and hath so continued almost 1600. yeres and shall so continue still Ergo the Romane Church can not erre Bellarmin lib. 2. cap. 4. Rhemist annot in Thessal 2. sect 7. We answere First it is a great vntruth that all other Apostolike Sees are gone for there is a succession at Antioch Alexandria Constantinople Ephesus euen at this day Secondly it is false that the See of Rome hath continued in that religion it now professeth which indeed is no religion but superstition and heresie these 1600. yeres for first till Gregories time which was 600. yeeres after Christ none of the popes would be called vniuersall Bishops and it was more then 300. yeeres from Gregorie the 1. to Siluester the 2. when sathan is thought fully to be let loose for he by the diuel was aduanced to the papacie All these yeeres therefore you must strike off in your account Thirdly that the See of Rome which is the seate of Antichrist hath continued many yeeres we graunt for it is the iust iudgement of God vpon the world because they loued not the trueth that they should be deluded a long time and deceiued by Antichrist and beleeue lies so did Saint Paul prophesie 2. Thessalonians 2.10 11. And wee grant also that that Antichristian See shall in some sorte remayne till the comming of Christ whom hee shall destroie with the brightnes of his appearing as Saint Paul sayth You haue gayned therefore nothing by this but that Rome is the seate of Antichrist Fulk annotat in 2. Thessalonians 2. sect 7. The Protâ—â—tants IT is euident and plaine and neede not much proofe that the Romane Church as also any particular visible Church maie not onely erre in faith but fall cleane away into heresie and Idolatrie as we see it come to passe in the Church of Rome 1. The Church of Rome hath no better assurance of their continuance then the Church of the Iewes had before Christ no nor yet so great for they were a peculiar and chosen nation But Iudah fell and transgressed and committed Idolatrie in the raigne of Ahaz and therefore the Prophet Esay complayneth and sayth From the sole of the foote to the head there is nothing sound cap. 1. ver 6. Neither are they better then the Church of Ephesus was in Saint Iohns time who was as able I think to keepe that Church from error as the Pope is to keepe Rome yet the Lord threatneth to remoue his candlestick froÌ„ amongst them vnles they did amend Reue. 2.5 Ergo the Church of Rome may erre 2. The Pope may erre as we haue before shewed Ergo the Church of Rome for the Apostolike See as they say is the cause that no error can approch or come neere them Therefore me thinketh the Iesuite committeth a foule absurditie in saying the Church of Rome cannot so much as erre personally and yet they grant that the Pope may erre personally So by this reason the body shuld haue a greater priuiledge then the head the Church of Rome should bee freer from error then the Pope who should preserue it from error this sure is a great absurditie in Popish diuinitie Bellarmin cap. 4. 3. It is confessed by our aduersaries themselues that the Church of Rome may erre as the Councel at Rome vnder Adriane the second erred sayth the Iesuite in determining Honorius to bee an heretick one of his predecessors cap. 11. The Councel of the Italian Bishops at Brixia erred in condemning Gregory the seuenth who was if you will beleeue Harding a vertuous and an holy man Nay Paulus Iouius a popish Bishop confesseth that Adrianus 6. was made Pope mira pudenda Senatorum factiosorum suffragatione through the strange and shamefull suffrages of factious Cardinals because they preferred a stranger before their owne order But our aduersaries haue a trick to shift off all this that hath been saide They erred in a matter of fact not in any poynt of fayth Yet they cannot so closely conuey the matter away for Panormitane euen in such questions also preferreth the iudgement of the Cardinals before the whole world speaking in the defence of Eugenius who was challenged in the Councel of Basile for the dissolution of the Councel which he did saith Panormitane with the aduice of the Cardinals whose iudgement he so much esteemeth in this matter which concerned not faith namely for the dissoluing of the Councel THE SEVENTH QVESTION OF THE spirituall iurisdiction and power of the Bishop of Rome THis question hath two partes the first whether the Bishop of Rome haue a coactiue and constrayning power to make lawes to binde the conscience and to punish the transgressors Secondly whether other Pastors and Bishops haue their iurisdiction immediatly from God or from the Pope Other questions also there are which belong to this matter as whether the Pope be the chiefe iudge in controuersies of fayth which we haue already handled entreating of
the perfection and authority of the scriptures as also whether it be in the Pope to summone dissolue and confirme Councels which hath been sufficiently declared before in the controuersie concerning Councels Concerning other questions as the canonizing of Saints which they say appertaineth to the Pope the election and confirmation of Bishops pardons and indulgences we shall haue fitter occasion to deale in them in their seuerall places and controuersies At this time wee purpose onely to touch these two poynts aforesaide of the Popes Ecclesiasticall iurisdiction THE FIRST PART WHETHER THE POPE may make lawes to binde the conscience and punish the transgressors thereof iudicially The Papists THat the Pope hath such authorie to make lawes for the whole Church error 49 which shall binde vnder paine of damnation as well as the lawes of God it is the general opinion of the papists Fox 981. articul 13. p. 1101. artic cont Lambert 29. But they put in this clause So they bee not vniust lawes nor contrarie to the diuine law Bellarm. cap. 15. And yet they say that the Pope may make lawes hauing not the authority nor warrant of scripture neither is it necessarie for these lawes to be expressed or diduced out of scripture And these lawes are not onely of externall rites and orders of the Church but euen of things necessary to saluation Bellarm. cap 15. in reprehens Caluini Yea he addeth further that in matters not necessary to saluation he can not be disobeyed without deadly sinne and offence of conscience cap. 16. loc 1. Bulla Leonis 10. aduersus Lutherum Fox p. 1283. col 1. 1. The Apostles prescribed a law concerning the abstaining from blood things strangled and offered to Idols concerning the which Christ gaue them no precept But this law did binde the people in conscience for euery where the Apostles gaue straight charge for the keeping of the decrees Bellarm. Answere First the Apostles commaunded no newe thing but the same which they themselues were taught of Christ that they should take heede of offence the Christians therefore were not bound in conscience any further to keepe the decrees concerning such things then for auoyding of scandal and offence Secondly for afterward the offence being taken away the law also ceased and Saint Paul giueth libertie notwithstanding this law to eate things offered to Idols if it might be done without offence Asking no question sayth he for conscience sake 1. Cor. 10.27 Ergo their consciences were not hereby obliged and bound 3. It is necessary to haue some lawes beside the diuine law for the gouernment of the Church for the word of God is too vniuersal neither is sufficient to direct euery particular action therefore other ecclesiasticall lawes must bee added but euery good and necessary law hath a coactiue and constraining power and bindeth the conscience to obedience Ergo the constitutions of the Popes and Councels which are the only ecclesiastical lawes doe binde the conscience Bellarmin cap. 16. lib. 4. Answere First the word of God contayneth all necessarie rules to saluation wherefore all lawes of the Church concerning matters of faith are but explanations and interpretations of the rules of fayth set forth in scripture if they be godly lawes and so are not the lawes of men but of God and doe bind the conscience to the obseruation thereof as the lawes of the Church which command Christians to resort to the congregation to heare Gods word and reuerently to receiue the sacraments are the very ordinances and commaundements of Christ who enioyned his Apostles to preach and baptize and his faythfull people to heare and to be baptized and therefore in conscience wee are bound to the obedience hereof Secondly there are other ecclesiasticall lawes appoynted for the publique order of the Church concerning externall rites and circumstances of persons and place as the houres of prayer the forme of the leâ—turgie publike seruice the times fittest for the celebration of the sacraments and such like These and such like constitutions do not binde in conscience absolutely in respect of the things themselues which are indifferent but in regarde of that contempt and offence which might followe in the not keeping of them contempt to our superiors whome wee ought in all lawfull things to obey offence in grieuing the conscience of our weake brethren So that euen these constitutions also which are made according to the rules of the Gospell that is vnto edification to the glorie of God and for auoyding of offence doe necessarilie binde vs in conscience not conscience of the thinges themselues which are but externall but conscience of obedience to our Christian Magistrates and conscience in taking heede of all iust offence sic Caluin Institut lib. 4. cap. 10.11 3 But we are not God be thanked driuen to any such straight that if there be neede of any such Ecclesiasticall lawes we should run for succor to the Popes beggerly decretals And yet such Canons as were in force amongst them agreeable to the rules of the Gospell we doe not refuse But if there bee want and penurie of good lawes euery Church hath as full authoritie to make decrees and ordinances for the peace and order and quiet gouernement thereof not as the Pope of Rome hath ouer the vniuersall Church for that by right is none or if it be it is but an vsurped power but as the Bishop of Rome hath in his owne Bishopricke and dioces The Protestants WHat our sentence is of this matter it doth partlie appeare by that which wee haue alreadie saide that the Pope hath no power ouer the whole Church and therefore can make no lawes to binde the conscience or otherwise for the same for it belongeth not to his charge Secondly we say that neither he nor any ecclesiasticall gouernement beside can make lawes of things necessarie to saluation other then those which are in Scripture conteined Thirdly all Ecclesiasticall lawes made concerning externall rites and publike order doe not otherwise binde the conscience then in regarde of our obedience due to Christian Magistrates in lawfull things and for auoyding of scandall and offence But in respect of the things commaunded such lawes doe not binde Caluin loc praedicto 1 Saint Iames saith there is one lawe-giuer which is able to saue and to destroy cap. 4.12 He therefore onely maketh lawes to binde the conscience that is able to saue and to destroy but that cannot the Pope doe Ergo Caluin argum Bellarmine answereth that the lawes of men doe binde vnder paine of damnation in as much as God is offended and displeased with their disobedience and so iudgeth them worthie of punishment cap. 20. All this wee graunt that the lawes of men being good lawes doe binde in conscience in respect of the contempt and disobedience to higher powers but not in respect of the thinges commaunded which in their nature are indiffereÌ„t The Iesuite should haue said that God is offended not onely for their disobedience but simplie
Augustine taketh it But here first I oppose our Rhemists iudgement against Bellarmine for they denie that this place serueth to describe Antichrist belonging onely to the Apostles times Bellarmine saith it doth most properly decipher Antichrist 2. The great Antichrist shall denie Christ no otherwise then other Antichrists and heretikes did in the Apostles time for they are all Antichrists 1. Iohn 2.18 and he giueth one rule to know them all by vers 22. But the Antichrists then denyed not Christ apertly but couertly Ergo so shall the great Antichrist The first is true that the olde heretikes did not plainly denie Christ to bee come in the flesh but some denied his humanitie some his diuinitie some his person Augustine sayth Arriani hoc negant licet verbis fateātur the Arrians deny that Christ is come in the flesh though they confesse it in word for he that doth not confesse that Christ is equall vnto God denieth Christ in the flesh and so of other heretikes The second also is as true that Antichrist who is no other but the Pope shall also cunningly and couertly denie Christ for he that denieth the offices of Christ denieth Christ As Augustine sayth of Peters deniall Quicquid eius negauit ipsum negauit Tract in Iohann 66. whatsoeuer hee denyed of or belonging to Christ he denied Christ. So the Pope denieth Christ to bee our Prophet King and Priest His propheticall office he defaceth and in effect denieth in disgracing the scriptures saying they are imperfect and conteine not all matters necessary to saluation that their authoritie bindeth vs not without his allowance His Kingly office in making himselfe Christs Vicar and Vicegerent vpon earth in making new lawes sacraments ordinances beside Christs as necessarie to saluation as the rules of the Gospell His priesthoode in setting vp a new propitiatorie sacrifice in the abominable Masse beside the onely sacrifice of attonement vpon the Crosse in making other mediators and intercessors beside Christ and such like whereof wee shall haue occasion to entreat afterward more at large Ergo the Pope in denying the offices of Christ denieth Christ and so is Antichrist 2. Hee shall make himselfe Christ and Messiah which the Iesuite would prooue out of Iohn 5. ver 43. If another come in his name him will yee receiue But the Pope commeth not in his owne name but in the name of Christ hee calleth himselfe Christs Vicar Ergo hee can not bee Antichrist Bellarm. Answere First It is not necessarie that Antichrist should openly professe himselfe to be Christ in name but he shall doe it opere indeede and that closely and couertly for those whom Christ calleth pseudochristos false Christs Matth. 24.23 Iohn calleth Antichristos Antichrists 1. Iohn 2.18 False prophets therefore are false Christs Antichrists yet all those false prophets and heretikes did not in name and outward profession make themselues Christs 2. The Pope of Rome in effect maketh himselfe Christ for who but Christ is the head of the Church who but Christ is superiour to the Angels and to commaund them who but Christ can make sacraments and articles of fayth But all this the Pope taketh vpon himselfe to doe yea the Iesuite is not ashamed to say that he hath the same office which Christ had being vpon earth lib. 5. de pontif cap. 4. And whereas they say the Pope commeth in the name of Christ it shall as much profite him it being not in trueth but in colour onely and shew as it shall profite the false prophets to say in the day of the Lorde Haue not wee in thy name prophecied and cast out diuels Matth. 7.22.23 to whome Christ shall make answere Verily I know you not 3. Antichrist shall openly name himselfe God and commaund men to worship him as God 2. Thessal 2.4 But this doth not the Pope Ergo hee is not Antichrist Bellarm. Answere First If Antichrist should be such an one you might haue found amongst the Emperors of Rome diuers Antichrists for such an one Caligula was that commaunded temples to be erected in his name and his images to be set vp to be worshipped yea in the temple at Ierusalem 2. Saint Pauls wordes will not beare any such sence he shall sitte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God and your vulgar Latine hath ostendens se tanquam sit Deus shewing himselfe as though he were God that is in deede and effect not in open profession for hee should sit and be worshipped in the temple as God howe then can it bee called the temple of God being thus a temple of most grosse Idolatrie 3. The Pope in effect maketh himselfe a god vpon earth for he can dispence against the law of nature the law of GOD agaynst both new and olde testament as we haue shewed before quest 9. of this Controuersie yea Bellarmine sayth he may by his Apostolike authoritie dispence with the precepts of the Apostles cap. 14. He is able to change the nature of things and of nothing to make thinges to bee of wrong to make iustice c. Pope Nicholaus distinct 96. yea it is sayd of the Pope that hee is neither GOD nor man but a middle thing betweene both Pope Boniface I pray you then what is he he is no Angel for he is aboue them and commaundeth them Papa Angelis praecipit the Pope commaundeth Angels He must then either be a God or a diuell by your owne confession choose which you will Nay they doe make him a playne God Es alter Deus in terris an other God vpon earth and they salute him by these names Dominus deus noster Papa our Lord god the Pope Thus it is proued that the Pope both by his deedes as also by his titles doth make himselfe god vpon earth 4. Antichrist say they shall take away all worship yea of Idols and shall commaund nothing to be worshipped but himselfe 2. Thessal 2.4 the worde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numina all things that are worshipped But so doth not the Pope for he prayeth to Saints adoreth the bodie of Christ on the altar Ergo. Bellarm. cap. 14. Rhemist 2. Thess. 2. sect 10. Answere First the text prooueth not that hee shall take away all Idols or thinges worshipped but shall exalt himselfe agaynst them and make smal account of them The place also of Daniel is playne 11.37 Hee shall not regarde the God of his fathers nor care for any God but shall magnifie himselfe aboue all And in his place shall he honour the God Mauzzim and the God which his fathers knew not shall hee honour with golde and siluer Out of this place we gather two thinges first that Antichrist shall bring in a strange God which his fathers neuer knew so hath the Pope inuented a breaden God which he honoureth with golde and precious stones making more account of it then of any image or relique whatsoeuer Secondly yet he shal magnifie himself aboue all such Gods Images Roodes
so exhorteth the superiour Pastors and Bishops to looke to their Clergie as the Rhemists would haue it for S. Peter speaketh of the whole flocke and congregation which cannot bee vnderstood properly of many Ministers dispersed into seuerall places 2 Neither shall wee finde this word Clerus the Clergie properly applied to the Ministers throughout the newe testament let our aduersaries brag neuer so much of scripture as they doe Galat. 6.6 S. Paul vseth these names of difference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the teacher and he that is taught and 1. Corinth 14.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the speaker and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the priuate or vnlettered man So that all their names are giuen in respect of their outward ministerie and calling not in regard of any difference before God For before the Lord as there is neither Graecian nor Iewe bond nor free male nor female so neither is there Clerke or lay man 3 Augustine thus writeth concerning this name Cleros qui sunt in ecclesiastici ministerij gradibus ordinati sic dictos puto quia Matthias sorte electus est in Psal. 67. Clerkes which serue in the Ministerie I thinke were so called because Matthias was chosen by lot See then they are not called Clerkes because they are the Lords lot but because they are allotted and chosen out of the people for that seruice as the Leuites are called the peoples gift Numbers 18.6 and the Priests office an office of seruice not of more merite or holinesse or an office of Lordly preeminence but of ministerie and seruice Augustine therefore hath a notable saying Non nos digni qui pro vobis oremus vos indigni qui pro nobis oretis Psal. 68. We are not onely worthie to pray for you and you vnworthie to pray for vs Auditoribus suis quibus verbum praedicauit se commendauit Apostolus ibid. The Apostle commendeth himselfe to their deuout praiers to whom he preached By this their error is confuted that thinke the prayer of a Priest to be the rather heard for the merite and dignitie of his calling howsoeuer els he be affected in his prayer So the Rhemists say that a prayer not vnderstood profiteth by the vertue of the worke wrought and the office of the Priesthood Annot. 1. Corinth 14. sect 10. THE SECOND QVESTION CONCERNING the election and institution of Bishops and Pastors THis question hath two parts First of the election generally of Pastors and Ministers Secondly of the election of the Bishop of Rome THE FIRST PART CONCERNING THE ELEction generally of all Bishops and Pastors The Papists error 67 THey say that the election of Bishops neither belongeth to the Clergie nor the people but wholly appertayneth to the Bishop of Rome as for the people they haue they say nothing at all to doe in the election of their pastors or ordayning of them that neither their suffragium consilium or consensus suffrage counsell or consent is to be required Bellarm. de clericis lib. 1. cap. 7. 8. 1 That the people are to be vtterly excluded thus they would proue it Aaron was onely elected of Moses without consent of the people so were the Apostles by our Sauiour Ergo the peoples consent is not required Bellarm. Ans. Who seeth not that there is great difference betweene ordinary and extraordinary callings such as the calling of the Apostles was and Aarons at the first though the office of the high Priest afterward became ordinarie Also it followeth not the Apostles were chosen without consent of the people when there were yet no faithfull and Christian congregations and because they were pastors of the whole world Ergo as well the peoples consent may be wanting in the election of ordinarie Bishops and Pastors which haue their peculiar proper charges and there being now many faithfull and well instructed congregations It is one thing to appoynt Pastors for the Church not yet planted an other thing to constitute them in a Church alreadie reformed and instructed for we reade of nations that haue been conuerted to the faith by those that had no calling of the Church as a great nation of the Indians was by Aedesius and Frumentinus Ruffin lib. 1.9 and the Iberians by a captiue woman Ruffin 1.10 2 The people cannot iudge who are fit to be pastors and their elections are tumultuous as we may reade how in the election of Damasus there were 137. persons slaine and therefore it is not meete nor conuenient that the matter should be committed to the people either to elect or ordayne but whatsoeuer they did in times past it was either by sufferance or negligence of the Bishops Bellarmin cap. 7. Ans. First meere popular elections were neuer allowed in any well ordered Church neither was the allowāce of their pastors wholly referred to the people neither did they beare the chiefe stroke but the election was moderated by the wisedome and grauitie of the Clergie Fulk Tit. 1. sect 2. Secondly the question is not betweene vs concerning the ordayning of pastors for that belonged only to the Eldership and was done by laying on of their hands 1. Timoth. 4.14 but concerning the electing and choosing of them Thirdly neither doe we dispute whether it be conuenient and necessarie at al times but whether it be lawfull for neither doe we affirme that it is of the essence and substance of the calling of ministers to be chosen by the voyces of the people as though they were no ministers but vsurpers and intruders that are not so called but whether it hath been at any time may yet be lawfull to require the consent of the people Fourthly it is false that the people had this right by vsurpation or els sufferance of the Pastors for Cyprian sayth it did De diuina authoritate descendere lib. 1. Epistol 4. That this custome was grounded vpon diuine authoritie yea it was established by the lawes of Kings as there was a lawe made by Lodouicus Pius King of France that Bishops should bee ordayned by the free election of the Clergie and the people ex Ansigis lib. 1. cap. 20. 3 Therefore say they elections of Bishops ought to bee at the Popes assignement for vnto Peter was committed the care of the vniuersall Church when he bad Peter feede his sheepe Hereupon they are bold to affirme that we haue neither true Bishops nor Ministers because they are not lawfully sent that is as they interprete it from the See Apostolike Bellarm. lib. 1. cap. 3.8 Rhemist Rom. 10. sect 5. Answere First the charge giuen to Peter beareth no such sense that because Christ bad him feede his sheepe therefore he and his successors should onely haue authoritie to consecrate Ministers for if Peter had it by this grant other Elders and Pastors had it in like sort to whom it as well appertayned to feede the flocke of Christ 1. Peter 5.2 And agayne not Peter onely but the rest also of the Apostles did ordayne and consecrate Pastors
obedience seing they are inioyned things not commanded by God nay contrary to his commandements The Protestants NO obedience to any ruler either spirituall or temporall is to be yelded vnto but for the Lords sake and in such matters wherein we haue the warrant of Gods word for our obedience 1 Coloss. 3.23 Seruants be obedient to your masters and whatsoeuer you do doe it heartily as to the Lord But if any thing be inioyned vs which is not warranted by the word of God we cannot with a good conscience obey as before the Lord. Agayne Saint Paul saith Coloss. 2.18 Let no man at his pleasure beare rule ouer you or beguile you or as the Rhemists translate seduce you wilfully Ergo no man must impose rules of life beside the Gospel for this were to rule ouer men at their pleasure 2 Augustine sayth Cum homo conster anima corpore oportet nos ex ea parte quae ad hanc vitam pertinet subditos esse potestatibuâ— ex illa parte qua credimus deo ad eius regnum vocamur non oportet nos cuiquaâ— esse subditos Seeing a man doth consist both of bodie and soule in regard of that parte which the affayres of this life concerne we ought to be subiect to the higher powers but in respect of that part whereby we beleeue and are called to the kingdome of God we must be obedient to none August in 13. ad Rom. Therefore no man may impose any new religion vpon vs which altogether toucheth the conscience THE THIRD PART CONCERNING THE vow of continencie or chastitie The Papistes THe vow of chast and continent life is commendable and meritorious they say in all that doe take it vpon them and after the vow made they are sure error 89 to receiue that high gift of continencie if they duely labour for it Rhemist annot 1. Corinth 7. ver 7. But whosoeuer marrieth after the vow made sinneth damnably and turneth back after Sathan Rhemist annot 1. Tim. 5. sect 12. 1 Math. 19.12 Some haue made themselues chaste or as the Rhemists doe very homely translate it haue gelded themselues for the kingdome of heauen this proueth the vowes of chastitie to be both lawfull and meritorious Rhemist in hunc locum Ans. This is meant onely of those that haue the gift of continencie who if they be sure they haue receiued it may vow and purpose single life but without such assurance no man can vow continencie lawfully Secondly but as for meriting it commeth neither by being maried or vnmaried but is the free gift of God through Christ. Fulk ibid. 2 1. Timoth. 5.12 Hauing damnation because they haue cast away their first fayth that is the vow of continencie which they made to Christ it cannot be meant of the first fayth in baptisme for that is not lost by mariage Rhemist And againe vers 15. They are turned back after sathan we may here learne for those to marrie which are professed is to turne back after Sathan Rhemist in eum locum Answer First Saint Paul speaketh not here of widowes alreadie chosen but to be chosen hee would haue younger widdowes to bee chosen because they woulde waxe wanton and marrie and therefore it is not like that by the first fayth heere is meant the vowe of chastitie seeing there is no cause that these younger widdowes shoulde make any vowe beeing excluded by the Apostle from Church seruices Secondly vers 14. Saint Paul himselfe Counselleth the younger widdowes to marrie therefore it is not like they were votaries Thirdly by the first fayth is vnderstood the Christian fayth which the younger widowes waxing wanton and lasciuious nor carying to match with Infidels were in danger to breake as the Apostle telleth them of some that had done so already and were turned backe after Sathan Fourthly we say not that the fayth of baptisme is broken by all mariage but with ioyning with Infidels Fiftly it appeareth what breach of faith Paul meaneth when he sayth They waxe wanton and idle and are busie-bodies goe from house to house and speake things vncomely verse 13. Which is a sliding back from the Christian fayth when our life iarreth with our profession not a breach of any vow of continencie Fulk 1. Timoth. 5. sect 10.12 The Protestants OVr sentence then appeareth to be this that the vow of continencie cannot lawfully be made of all neither is indifferently to be required of them seeing all are not indued with that gift Fulk Math. 19.6 And that it is better euen for vowed persons hauing rashly presumed beyond their strength to marrie rather then to burne Fulk 1. Cor. 7. sect 8. 1 The scripture euery where commaundeth such to vse the benefite of mariage that haue not the gift to liue single 1. Cor. 7.2 For auoyding of fornication let euery man haue his wife and ver 9. If they cannot abstaine let them marrie Wherefore they transgresse the commandement of God and presume rashly that hauing not this gift doe vow virginitie Bellarmin Answer First Saint Paul wisheth men to marrie not for euery temptation of lust but when they are ready to fall into externall workes of vncleannes as into fornication and therefore hee sayth For auoyding of fornication let euery one haue his wife For Saint Paul felt the pricke of the flesh that is the lust of concupiscence and was buffeted of it yet maried not for all that cap. 30. Rhemist annot 1. Corinth 7. sect 8. Answere First we say not that for euery light temptation which by resisting may be ouercome in those that haue the gift of continencie a man is to desire mariage but when he is continually enflamed with lust so that the will doth consent though he be not yet so ouercome that he fall in outward vncleannes and this is the Apostles meaning when hee sayth It is better to marrie then to burne that is with inward lust when his minde is disquieted And such a man as doth burne with secret concupiscence still wrastling with that fire and not being able to quench it if he refuse to vse the lawfull remedie of mariage is in danger also to fall into outward fornication 2 Concerning Pauls example First the place is not so to be vnderstoode of the lust of concupiscence for it is not like that the Apostle being kept vnder with hunger colde imprisonment should bee so greatly tempted that way But either it may be vnderstood of the particular temptation to pride and vainglorie as he him selfe expoundeth it vers 7. lest I should be exalted out of measure through the abundance of reuelations Or else generally Saint Paul vnderstandeth by flesh the whole masse of corruption and whatsoeuer was in him that resisted the spirite In this sense he crieth out Roman 7. Who shall deliuer me from this body of death Caluin 2 Though we yeeld that Saint Paul was tempted of his concupiscence yet he ouercame and subdued it obtayning from God after some striuing grace and power to quench
Bellarm. They did it by an extraordinarie authoritie not as Kings but as Prophets Nay it was an ordinarie power for all the good kings of Iuda beside as Iehosaphat Hezekiah and others did take care of religion this was so properly annexed to the kingly office that idolatrous kings also tooke vpon them to command false religion as Ieroboam set vp two golden calues and Ahaz king of Iudah cōmanded Vriah the high Priest to make an Altar according to the patterne which he sent from Damascus 2. King 16.11 This power also was afterward exercised by Christian Kings and Emperours as Constantinus Theodosius Martianus made lawes for the Church Fulk annot 1. Cor. 14. sect 16. Iustinianus the Emperour decreed many things concerning Church affayres as how excommunication should be vsed how Bishops and Priests should be ordained concerning the order and manner of funerals that the holy mysteries should not be done in priuate houses Carolus magnus decreed that onely the Canonical bookes of scripture should be read in the Church he chargeth all Bishops and priests to preach the word Lodouicus Pius his sonne and Emperour after him ordained that no entrie should bee made into the Church by Simonie that Bishops should bee chosen by the free election of the Clergie and the people All these Emperours did lawfully exercise their princely authoritie in Ecclesiastical matters Ergo other princes may doe the same still 3 Augustine saith Epistol 50. Quis mente sobrius c Who in his right wits would say to the King It pertaineth not to you who in your kingdome is religious or sacrilegious to whom it cannot be said let it not pertaine vnto you who in your kingdome will be chast or vnchast And in another place Ad fratres in erem serm 14. Tunc iustitia dicitur gladius ex vtraque parte acutus quia hominis defendit corpus ab exterioribus iniurijs animam à spiritualibus molestijs Then iustice is rightly called a sword with a double edge because it doth both defend the bodie from externall and corporall wrongs and the soule from spirituall vexation That is the sword of the Magistrate serueth as well to prune the Church and to cut off all errors and heresies in religion as to destroy the vices and corruptions in manners AN APPENDIX OR FOVRTH PART OF THE QVEstion whether the Prince in any good sense may be called the head of his kingdome and consequently of the Church in his kingdome The Papists THey do appropriate this title to be called heads of the vniuersall Church to error 101 the Pope of Rome most blasphemouslie for there can be no head of the vniuersal bodie but Christ But for Princes to be called the head that is chiefe gouernours of the Churches in their kingdomes they do abhorre it Whereupon Bellarmine is so saucie as to checke and controule King Henrie the 8. because he was called the head of the English Church 1 The heathen Emperours were not heads of the Church being not so much as members thereof therefore neither Christian Magistrates which doe succeede them in that authoritie Rhemist annot 1. Pet. 2. sect 6. Ans. 1. The argument followeth not they were no true mēbers of the Church therefore could not be heads that is haue the soueraigntie of the externall gouernment for wicked kings and princes doe keepe their magistracie gouernment still who though they be not true members of the Catholike Church yet ought to be obeied as princes 2. Though the metaphorical name of head agreed not vnto them yet were they by Gods ordinance appointed to be heads gouernours of his people protectors of his Church should haue been if they had not abused their authoritie 3. Christian princes though they haue the same authoritie which they had yet now exercising the sword according to Gods law and being Nurses of the Church may vse and retaine those princely titles in deed to be called Patrones and defenders of the faith head that is chiefe gouernours and protectors of the Church which by right had been due vnto the other if they had vsed their authoritie as they should 2 Christian princes are members of the Church Ergo not heads for if they were heads how could the Church stand without them as it did in the time of persecution Ans. First as though the head is not a member and part of the bodie though a principall one so the Prince is a member of the Church but a principall and chiefe member not of the inuisible Church for so Christ is onely head but of a particular visible Church Secondly we denie not but that the inuisible and spiritual Church may consist without the Magistrate but a visible flourishing and wel-gouerned Church cannot want a head or chiefe gouernour that is as a wall or hedge vnto it The Protestants TO bee head of the vniuersall Church is proper onely to Christ and in that sense is not communicable to any creature for he is to his Church as the head to the naturall bodie giuing vnto it influence of grace spirit and life he is therefore the onely mysticall head of the vniuersal Church But in another sense the Prince may be said to be the head and chiefe gouernour of his kingdome of that particular visible Church where he is king We make him neither the mysticall head which is only Christ farre be that blasphemie from vs nor a ministerial head as they make the Pope to be as Christs Vicegerent in the Church but a politicall head to keepe and preserue the peace of the Church and to see that euery member doe his office and duetie But this name we confesse is vnproperly giuen to the Prince neither were we the first inuentors of it for the papists first gaue it to Henry the 8. And there are other titles which doe sufficiently expresse the office of the Prince and may bee more safely vsed If any man thinke it too high a name for any mortall man and so not to be giuen to any we will not greatly contend about it But if any denye it to the Prince as thereby to abridge her of her power in Ecclesiastical matters we doe stand stiffely for it and are bold to affirme that with much better right is this title attributed to the ciuill Magistrate then it was to the Pope yea and that it hath been of old giuen in a modest and sober sense to Kings and Princes and may with a fauourable exposition be still and Princes also may receiue this honour and title at their subiects hands with protestation of their Christian meaning herein 1 This phrase for the King to be called the head is not vnusuall in scripture 1. Sam. 15.17 Saul is sayd to be the head of the tribes Psal. 18.43 Dauid the head of the nations Isay. 9.15 The Prince or honourable man the head of the people yea Princes are called Gods Psal. 82.2 which is a name of greater Soueraigntie then to be called heads
by the example of our Sauiour Christ who was present at the feast of the dedication which was instituted by Iudas Macchabeus Iohn 10.22 and by his presence allowed it Rhemist in eum locuum The Protestants Ans. FIrst a thanksgiuing to God for the restitution of the temple after the horrible prophanation thereof is a thing approued by Gods lawe but it is not necessarie to keepe a yeerely memorie thereof for neither was there any such instituted by Ezechiah after the prophanation of the temple by Achaz and Vrias nor by Iosias after the same had been most horribly polluted by Manasses and Amon nor by Zorobabel Esdras or Nehemiah after it was reedified when it had been vtterly destroyed by the Chaldees Fulk ibid. Secondly your popish hallowing of Churches hath nothing like vnto it but the name for they vse a number of foolish ceremonies many of them grosse superstitions in the dedication of their Churches First there are twelue Crosses painted round about in the Church twelue burning Lamps set ouer against euery one of them one against one hereby say they the twelue Apostles are signified that by the preaching of the Crosse gaue light to the whole world Secondly they vse oyle in anoynting their Altar and other vessels shewing hereby that they are consecrate to holy vses Thirdly they sprinkle water burne incense set vp Taper light this sheweth sayth the Iesuite that the place is consecrate to prayer and other holy actions Fourthly they sprinkle ashes round about the Church and write in the floore the Greeke and Latine Alphabet from one side of the Church to the other This betokeneth say they the preaching of faith which is the foundation and ground of all righteousnesse which was first taught in the Greeke and Latine tongue Fiftly they beate vpon the Church doore and call vpon Saints and Angels that is say they to command Sathan to depart Bellarm. cap. 5. First they offend in the number of their foolish ceremonies exceeding herein the manner of the Iewish dedication so that vnto them it may bee sayd as Paul to the Galathians How turne you againe to impotent and beggerly rudiments 4.9 Secondly they haue no warrant for their friuolous shadowes and significations Coloss. 2.17 which are but shadowes of things to come but the bodie is in Christ we haue the bodie what need any more shadowes Christ wil not now be worshipped with Crosses ashes characters candle light such apish toyes Thirdly some of these ceremonies are impious and sacrilegious the inuocation of Angels and Saints is a robbing of God of his honour who onely is to be prayed vnto Augustine sayth of such inuentors of newe rites and ceremonies Ipsam religionem quam deus paucissimis sacramentis liberam esse voluit oneribus premunt They cumber religion with burdensome ceremonies which the Lord hath made free with a fewe sacraments THE FIFT PART OF THINGS HALLOWED and consecrate for Churches The Papists THey maintaine their superstitious popish blessing with the Crosse the hallowing of waxe fire palmes ashes holy bread holy water salt oyle such error 54 like which haue power as they would beare vs in hand to driue away diseases and euill spirits Rhemist annot 2. Timoth. 4. sect 12.13 Bellar. lib. 3. cap. 7. Arg. 1. First for the hallowing of these creatures to holy vses and making of them actually holy they alleadge that saying of S. Paul 1. Timoth. 4.5 Euery creature of God is good and is sanctified by the word of God and prayer Ergo these creatures may be sanctified to holy vses as the water also in baptisme and bread and wine in the Eucharist for the Apostle speaketh not here onely of the common benediction of meates but of a more high and exact applying of creatures to holy vses Rhemist Ans. 1. S. Paul here speaketh only of the common ordinarie vse of Gods creatures as of meates drinks for euery mans priuate vse he sheweth how they are sanctified by the word of God which permitteth vnto the faithfull the free vse of thē and by praier not that they are vnclean by nature but by pollutiō of sinne and by this meanes are made holy and cleane Secondly we confesse also that some things set apart for the seruice of God are more specially called holy as the Arke Altar Temple but it is not lawfull to seuer what creatures we will from the common vse and consecrate them to the seruice of God but such as are appoynted by his word as water in Baptisme and bread and wine in the Lords Supper haue the warrant of Gods word as none of your popish trumperie haue neither are these creatures so consecrate holy in themselues to conferre or impart their holines to other things but are so called in respect of the holy vse for the which out of the word of God they are appoynted Argum. 2. For the efficacie and power of these hallowed things they thus reason The bitter water giuen to the adulterous woman caused her thigh to rot if she were guiltie otherwise it made her fruitfull Numb 5. Elisaeus healed the bitter water with casting in salt the Apostles healed the sick with annoynting them with oyle Rhemist Bellarm. ibid. Ergo these sanctified creatures may doe the like Ans. First the bitter water of it selfe had not that power but by vertue of that oth with the which the woman was charged Againe it hath the warrant of the word as yours haue not Secondly Elisaeus and the Apostles had the spirit to worke miracles so haue not you and they might haue done that they did without any such meanes Againe it was common salt and ordinarie oyle which they vsed not blessed before after your popish manner The Protestants FIrst we hold that no such things ought to be separated for holy vses because they haue not the warrant of the word of God for all things that are sanctified are so sanctified by the word of God and praier 1. Timoth. 4.5 But they haue not the word of God for their warrant neither doe they vse any prayer of faith but a superstitious kind of crossing Nadab and Abihu were consumed with fire because they offered strange fire not taken from the Altar that is they presumed of their own authoritie without Gods commandemēt to consecrate a strange element to Gods seruice and were punished Leuit. 10. Ergo it is dangerous without Gods word to consecrate any such things Concerning the sprinkling and washing with holy water Augustine thus writeth of the same or like custome of washing Ne ad ipsum baptismi sacramentum videretur pertinere multi hoc in consuetudinem recipere noluerunt nonnulli de consuetudine auferre non dubitarunt Many would not receiue that custome lest it should seeme to be another baptisme and some haue not doubted cleane to take it away Secondly though such things were rightly halowed yet haue they no such power Christ sheweth the way wherby euill spirits are chased
the Masse is auaileable The Papists error 132 FIrst they affirme that Masse may be fayd and offered for all the liuing yea for Pagans and infidels for men absent as well as present for Saint Paul willeth prayers and supplications to be made for all men 1. Timoth. 2.1 Bellarm. cap. 6. Secondly the sacrifice of the Masse is auaileable for the dead which are in error 133 Purgatorie Bellarm. cap. 7. Concil Trid. sess 22. can 3. error 134 Thirdly Masse may be rightly sayd in the remembrance and for the honour of Saints with inuocation of them also in the prayers of the Church Bellarm. cap. 8. Argum. The Apostles taught the Church to keepe a memorie or inuocation of the Saints in this sacrifice and that there should be speciall prayers for the dead for these and such like were the things no doubt that S. Paul sayth he would set in order when he came 1. Cor. 11.34 Rhemist ibid. Ans. 1. To the place out of Timothie we haue answered before that it is vnderstood generally of all prayers made by the faithfull neither doth it follow it is lawfull to pray for all men and therefore the Sacrament is auaileable for all men for these are two diuers things prayer is an effect of our faith the Sacrament is an instrumental or ministerial cause of our faith 2. It is too great boldnes for you without scripture to affirme that these superstitious rites of yours were those very orders which the Apostle promised at his comming to establish but either they were such as partained not to the administration of the Sacrament or were but accidentall orders meete for the Church of Corinth and not necessarie for all times and places The Protestants FIrst the Sacrament for sacrifice we acknowledge none is onely ordained for their comfort that doe receiue it neither can one receiue the Sacrament for another no more then he may be baptized in the stead of another Secondly neither doth the celebration of the Sacrament profite the dead as we haue shewed before that it is in vaine to pray for them Thirdly neither are the Saints either then or at any other time to be prayed vnto or either by this or any other religious worship to be honoured Argum. All these superstitious obseruances are cleane contrarie and repugnant to the institution of Christ. First he sayth Take ye eate ye doe this wherefore to their comfort onely the Sacrament worketh that doe receiue it and are doers in that action the benefite thereof then is not extended to the absent but onely to the partakers Secondly the dead can feele no comfort by it because they can neither eate nor drinke it nor be doers therein Thirdly Christ sayth Doe this in remembrance of me he sayth not in remembrance of Angels Apostles Saints but onely of me Therefore it is contrarie to the institution to vse any commemoration of Saints in the Sacrament Augustine sayth Quis offeret sacrificium corporis Christi nisi pro ijs qui sunt membra Christi Who will offer the sacrifice of the bodie of Christ but for the members of Christ Lib. 1. de origin anim cap. 9. Therefore the Sacrament can not be celebrated for Pagans and Infidels who are no members of Christ. Againe he sayth Nos Martyribus non constituimus templa sacerdotia sacra aut sacrificia We doe not erect either temples priests seruice or sacrifices to Martyrs De ciuitat dei lib. 8. cap. 27. Ergo it is not lawfull to vse the Sacrament for the honour of Saints THE FIFT QVESTION OF priuate Masses The Papists IF any man shall say that priuate Masses wherein the Priest alone by himselfe error 135 doth communicate are vnlawful and therefore to be abolished we pronounce him accursed Concil Tridentin sess 22. can 8. Argum. The sacrifices of the law were sacrifices before the people did eate thereof so the substance making of a medicine is one thing the ingredience or taking of it an other Ergo neither is receiuing part of the substāce or making of the sacrifice of Christs bodie but a consequence only therefore there may be a sacrifice and sacrament without it Rhemist 1. Corinth 11. sect 14. Ans. First we denie that there is any sacrifice in the Eucharist but a Sacrament onely and therefore the comparison holdeth not betweene a sacrifice which consisted both of oblation to God and the participation of the people that offered and the Sacrament which Christ in his institution offered not to God but to his Disciples Secondly neither doth the similitude of a medicine conclude for you cannot proue that the Sacrament not receiued hath vertue in it as a medicine hath for faith is requisite to the worthie receiuing of the Sacrament which is not necessarie in the applying of a medicine and yet it is not properly called a medicine vnlesse being made it be also applied and being receiued doth heale The Protestants WE vtterly condemne the superstitious practises of popish priests who doe vse to communicate alone in their Masses the people standing by gazing and looking vpon him yea you might haue seene many Masses sayd in one Church at once almost in euery corner one no person being present for the most part but the priest and his boy Argum. This priuate receiuing of the Sacrament is contrarie to the institution of Christ who sayth speaking to many Take ye eate ye and diuide this amongst you there must be then a diuision and distribution Saint Paul also sayth We that are many are one bread and one bodie in as much as we are partakers of one bread 1. Corinth 10.17 Ergo many must communicate together· For the Apostle speaketh not of the mysticall communion of the faithfull in this place which doe all make but one bodie in Christ for so we doe communicate with the Church by faith not onely in the Sacrament but without it but of the Sacramentall communion of as many as receiue together for how els can they be sayd to be partakers of one bread or loafe vnlesse they receiue together Augustine sayth that Sacramentum benedicitur sanctificatur ad distribuendum comminuitur That the Sacrament is blessed sanctified and broken to be distributed Ergo where there is distribution there must be many to receiue AN APPENDIX CONCERNING THE name of the Sacrament The Papists THey vtterly mislike these names of the Sacrament that it is called amongst vs the Lords Supper or Communion belike say they they will bring it againe to the Supper or euening seruice Rhemist 1. Corinth 11. sect 6. And the name Communion is as ignorantly vsed of them thereby making the people beleeue that many should communicate together 1. Cor. 11. sect 24. they should rather vse the names of the Eucharist Masse or Leiturgie The Protestants FIrst for the name of the Lords Supper we doe learne of S. Paul so to call it When ye come together sayth he this is not to eate the Lords Supper 1. Corinth 11.20 Rhemist The
whose merites and praiers namely of the Saints grant we may be defended Thus the merites and praiers of Christ are excluded 4. We beseech thee saith the Priest to receiue this oblation which we beseech thee in all things to make blessed Heere the Priest is made a mediator betweene Christ and his Father desiring God to sanctifie the body blood of his sonne 5. Who the next day afore he suffered But the Scripture saith The same night For this is my body Heere they haue put in enim of their owne and left out quod pro vobis datur Such is their boldenes that they are not ashamed to change the words of our Sauiour Christ. 6. He saith further The holy bread of eternall life which vouchsafe thou with a pleasant countenaunce to beholde The bread of eternall life is Christ himselfe if this be he how dare ye presume to offer him vp to his Father 7. As thou didst vouchsafe to accept the righteous giftes of Abel and the sacrifice of Abraham Heere the sacrifice of Christ is compared to the sacrifice of beastes and the Priest seemeth to attribute as much efficacie to the one as to the other 8. And the holy sacrifice which thy high Priest Melchisedech did offer vnto thee This is a plaine vntruth and a flat lie as we haue shewed alredy that Melchisedech sacrificed bread and wine 9. Command thou these to be brought by the hands of thy holy Angell vnto the high altar in heauen What an absurd thing is this that he should desire that to be carried into heauen which he eateth and deuoureth And if this be the body of Christ what need the help of an Angell to carry it vp to heauen is not Christ able to lift vp his own body or what need that to be conueied to heauen which was neuer from thence 10. As many of vs as shall receiue thy Sonnes body and blood And yet for the most part none receiue but the Priest and when the people doe communicate the wine they haue not how then can he say As many 11. Remember O Lord the soules of thy seruants which rest in the sleepe of peace and graunt them a place of refreshing and rest Heere is an other error contrary to the Scriptures in praying for the dead and the praier also is contrary to it selfe for first he saith they rest in peace and yet afterward praieth for their refreshing 12. Vouchsafe to giue some portion with thy Saints And why doth he not rather pray to be admitted to the fellowship of Christ 13. Deliuer vs by the blessed intercession of the Virgine What then is become of Christs mediation and intercession 14. Let this mingling together of the body and blood of our Lord Iesus Christ be vnto me saluation of minde and body Then is not Christs blood shed vpon the Crosse the full sufficient and perfect saluation of mankinde if there be an other saluation beside 15. Grant me so worthily to take this holy body and blood that I may merite to receiue forgiuenes of sinnes O sinfull man how canst thou merite that which is Christs onely gift 16. Let the priest bow himselfe to the host saying I worship thee I glorifie thee I praise thee What monstrous Idolatry is this thus to worship a piece of bread 17. Let this communion purge vs from sinne If they meane the principall purging of our sinne so doth Christ onely purge vs Heb. 1.3 If they vnderstand the instrumental meanes of our purgation so are we purged and iustified onely by faith Rom. 3.28 18. Respect not my sinnes but the faith of thy Church By this reason one may be profited by an others faith which is contrary to the Scriptures the Iust shal liue by faith his owne and not an others 19. Let vs worship the signe of the Crosse What I pray you wil not these Idolaters worship 20. Let this sacrifice which J haue offered auaile to obtaine remission of sinnes If the Masse be auaileable for this end wherefore then died Christ Thus we see with how many and what great and horrible blasphemies this popish nay rather diuelish canon of the Masse is stuffed indeede it is an epitome and abridgement of Papistrie the marrow sinewes and bones of their idolatrous profession yea the very darling of the popish Church it is the very proper badge and marke of a papist He that hateth the Masse hateth the whore of Babylon he that loueth the Masse cannot loue the truth If then I should be demaunded at once which of all popish blasphemies and heresies I thinke most abominable contrary to the faith and to be abhorred of all good christians though I know that there are many of this kinde yet I would redily answere the Masse the inuention whereof I am wel assured cannot be ascribed but to the deuil himselfe the author of all lies and blasphemies I conclude therefore with that saying of Gregorie as he said concerning the word Antichristus so may I in as good sense of this word Missa as it is now vnderstoode of Papists Si spectes quantitatem vocis duae sunt syllabae si pondus iniquitatis est vniuersa pernicies If you marke the quantitie of the word it standeth but of two syllables but if we respect the waight of iniquitie it containeth all impietie and vngodlines Soli Deo immortali Patri Filio cum Spiritu sancto sit honor et imperium sempiternum THE THIRD BOOKE OR CENTVRIE CONTAINING A THIRD HVNDRED OF POPISH ERRORS AND HERESIES ABOVT the controuersies of the fiue Popish Sacraments and of the benefites of our redemption and concerning the person of Christ CONSISTING OF SEVEN SEVERAL CONTROVERSIES THE 14 15.16 17 18 19 20. in number Jmprinted at London by Thomas Orwin for Thomas Man 1592. To the right honorable Sir Robert Cicil Knight one of her Maiesties most honorable priuie Councell BOth that general loue right honorable which the Church of God doth beare to your worthie and honorable Father for his sincere and sound affection to religion and the dutifull reuerence which our vniuersitie of Cambridge and generally the whole company of Students doth owe vnto him as their singular good Patrone haue moued and caused me at this time to cōmend this last part of this worke to your Honor his sonne of whose loue also vnto the Gospell following your Fathers steppes we are all perswaded and conceiue no lesse hope of your honourable fauour to learning I haue as your Honor seeth vndertaken an hard peece of worke and thrust my shoulders vnder an heauy burthen for in this worke I haue taken vpon me to discouer and lay open all popish Heresies and Errors to portraite and decipher the whole body of papistrie to spread abroad the whore of Babylons skirtes that her filthines may appeare to vncouer her whorish face which masked vnder the visour of the Church and religion for we may say to them as Leo Bishop of Rome did sometime to certaine Heretikes Ecclesiae
by good workes The Papists error 18 THat we may redeeme and buy out as it were the punishments due to sinne in this life by other good works it is their generall sentence and they proue it thus Argum. Daniel sayd to Nabuchadnezzar the King Redeeme thy sinnes by righteousnes and thine iniquities by shewing mercie to the poore cap. 4.24 Bellarm. cap. 3. The Protestants Ans. THe text is rather thus to be read Breake off thy sinnes by righteousnes that is leaue off to doe euill as it is by Tremellius translated more agreeably to the Hebrue for if redemption be here properly vnderstood it would follow that men may redeeme not onely the punishment of their sinnes but the sinnes themselues and so take Christs office out of his hand By true and faithfull repentance and other good works proceeding of faith we may auoyde Gods heauie iudgement due to our sinnes yet not for the merit or satisfaction of any worke but through the merites onely of Christ. Argum. Looke how our sins are forgiuen so is the punishment due vnto them but our sins are forgiuen vs freely in Christ Ierem. 31.34 Ergo so is the punishment THE THIRD PART WHETHER A MAN may truely satisfie the wrath of God for the punishment due vnto sinne The Papists IT is not a sufficient satisfaction to beleeue that Christ hath abundantly satisfied error 19 for vs neither yet is it enough to amend and correct our liues but God also must be satisfied for our sinnes by the punishment and chastisement of our selues as by affliction laid vpon vs by God or penance enioyned by the priest or by praier fasting almes deedes which we doe take vp our selues Concil Trid. sess 14. can 13. Rhemist Matth. 11.21 Argum. 1. Matth. 3.8 Bring forth fruites worthie repentance he preacheth satisfaction by doing worthie fruites of penance as fasting praier almes and the like Rhemist Ans. Fruites worthie of repentance are no satisfaction for sinne but arguments of true repentance effectes not any part thereof Argum. 2. Iudge your selues that you bee not iudged 1. Corinth 11.31 We must punish our selues according to the waight of the sinnes past Rhemist And againe saith the Apostle What great punishment hath it wrought in you 2. Corinth 7.11 This is nothing else but the satisfactorie punishment for our sinnes Bellarm. lib. 4. cap. 8. Ans. The Apostle meaneth nothing else but an hartie and earnest sorrowe for our sinnes whereby we doe iudge and condemne and as it were punish our selues yet wee are farre from making any satisfaction hereby for our sinnes as Augustine saith Omnis iniquitas puniatur necesse est aut à poenitente homine aut vindicante Deo vis non puniat puni tu antequam ipse intendat vt puniat tu confitendo praeueni puni All sinne must needes be punished either of man himselfe repenting or God reuenging if thou wilt not haue him punish punish thou before he intend to punish preuent him by thy confession and punish thy selfe So then this punishment of our selues is nothing else but true repentance and confession of our sinnes The Protestants THat satisfaction ought to be made vnto men either by restitution as Zacheus restored that which hee had wrongfully gotten or by reconciling our selues to those whom wee haue offended as Matth. 5.24 wee doe willingly grant but that the wrath of God may be appeased and satisfied for our sinnes or the punishment due vnto the same by any worke of ours it is a great blasphemie and cleane contrarie to the course of Scripture Argum. 1. That it is sufficient to returne vnto God by true repentance and amendement of life without any satisfaction either for our sinne or the punishment of sinne the Prophet Ezechiel sheweth where speaking of the conuersion of a wicked man he saith His iniquities shal no more be mentioned or laid to his charge chap. 18.22 But if after the sinne remitted there should remaine some punishment behinde his sinnes should still bee remembred and mentioned there is therefore no satisfaction for the punishment of sinne because none remaineth Argum. 2. Isai. 43.25 I am he that putteth away thine iniquities for mine owne sake Likewise 53.4 He hath borne our infirmities and carried our sorrowes the chastisement of our peace was vpon him and with his stripes are we healed God of his free mercie doth forgiue our sinne Christ also hath fully satisfied for vs Ergo there is no satisfaction in vs wee are made whole by his stripes and not our owne Argum. 3. Our praiers fastings almes and what workes soeuer are neither meritorious nor satisfactorie for when we haue done all we are but vnprofitable seruants and we did no more then was our duetie Luk. 17.10 Augustine saith Peccasti in fratrem fac satis sanatus es Hast thou offended thy brother satisfie him and thou art healed Qui multos offendit peccando placare multos debet satisfaciendo He that hath offended many in sinning must appease many by satisfying them These kindes of satisfaction both publikely and priuately we acknowledge but satisfaction to God neither hee nor we acknowledge Lachrymas lego satisfactionem non lego I reade of Peters teares saith he but of no satisfaction THE FOVRTH PART WHETHER ONE man may satisfie for another The Papists error 20 SAtisfactorie workes are not onely profitable to the sufferers themselues but also for other their fellow members in Christ and one may beare the burthen and discharge the debt of another Rhemist Coloss. 1. sect 4. Argum The passions of the Saints are suffered for the common good of the whole bodie as Saint Paul saith Now I reioyce in my sufferings for you and fulfill that which is behinde of the afflictions of Christ for his bodies sake which is the Church Coloss. 1.24 Here Saint Pauls afflictions are meritorious and satisfactorie for the Colossians Rhemist Ans. The Apostles sufferings were for the glorie of God and the confirmation of their faith but therefore it followeth not that they were meritorious either for himselfe or others His sufferings are said to be Christs who suffereth in his members not that they receiue any force from Christ to bee satisfactorie but because hee was made like and conformable by his sufferings vnto Christ Rom. 8.17 Augustine also thus expoundeth the place Non dixit pressurarum mearum sed Christi quia membrum erat Christi He saith not of my sufferings but of Christs because hee was a member of Christ they are not then the sufferings of Christ as though they receiued a satisfactorie power from Christ but because hee was a member of Christ who suffered together in and with his members The Protestants NOne can merite or satisfie for themselues much lesse for others neither can one man beare the burthen or pay the debt of another mans sinne Argum. The Scripture saith The soule that sinneth the same shall die Ezech. 18.20 Euery man shall beare his own burthen Galath 6.5 None can
people What this singulatim credere meaneth he sheweth a few lines after Quicquid cum loquor agnoueris in te quisquis expertus â—s crede contingere omnibus qui de manu inimicoruÌ„ precioso sanguine redimuntur That which I say thou that hast the experience thereof in thy selfe knowe that it is common to all that are redeemed by that precious blood Ergo euery man must haue a particular feeling and experience of his redemption in himselfe The Papists 2. FAith a man may feele and knowe to bee in himselfe because it is an act onely of vnderstanding but a man cannot bee assured thereby that error 77 his sinnes are forgiuen him or that he is in the state of grace Rhemist 2. Corinth 13. sect 1. The Protestants Ans. WE see what a poore miserable faith the faith of popish Catholikes is They say it is but a bare act of the vnderstanding which bringeth with it no certaintie or assurance of saluation But the Apostle Hebr. 11.1 defineth faith after another sort It is the ground of things hoped for and the euidence of things not seene Faith then hath two parts as it worketh the euidence and knowledge of heauenly things in the vnderstanding so also it begetteth a strong hope and perswasion in the heart of the promises of God it is not therefore onely an act of the vnderstanding Argum. But that by a liuely and true faith men may knowe that they are in grace and may bee assured of saluation Saint Paul teacheth Proue your selues whether you be in the faith know ye not how that Iesus Christ is in you vnlesse yee be reprobates 2. Corinth 13.5 By faith therefore wee may knowe whether Christ bee in vs Ergo whether wee are in the state of grace for Christ dwelleth onely by faith in the elect and such as shall be saued Ephes. 3.17 Augustine Vnusquisque inspiciat se intus appendat se probet se in omnibus factis suis fides quae operatur per dilectionem si in vobis est iam pertinetis ad praedestinatos Let euery man looke into himselfe examine proue himselfe if faith working by loue bee in you euen now yee doe belong to the number and companie of the predestinate Ergo by a liuely faith men may bee assured of their election THE SECOND PART OF THE DIVERS kindes of faith The Papists error 78 1. THere is a kind of faith called fides implicita the faith of simple men and idiots who although they are not able to giue a reason of their beleefe yet it is enough for them to say they are Catholike men that they wil liue and dye in that faith which the Catholike Church doth teach Rhemist Luk. 12. sect 3. This implicite faith which they say is sufficient for common Catholikes is nothing els but to beleeue as the Church beleeueth though they knowe nothing themselues particularly The Protestants AS before they spoyled faith of the better part thereof which is a stable and certaine perswasion of the heart so now also they robbe it of the other part which is an euidence and light of spirituall knowledge for faith cannot stand with ignorance but necessarily bringeth with it an illumination of the mind as it worketh stablenes in the heart Argum. Wherefore it is not enough for a Christian to say he beleeueth as the Catholike Church beleeueth for we must be readie to giue account to euery one that asketh of that hope that is in vs 1. Pet. 3.15 Ergo euery true Christian must be able to giue account of his beleefe Augustine writeth Ita apud omnes vulgatam confirmatam esse catholicam fidem vt nec notitiam possit fugere popularem That the Catholike faith was so common and so plaine that it could not bee hid euen vnto the popular sort For now in these dayes the prophecie of Ieremie ought to bee fulfilled They shall all knowe me from the least of them to the greatest Hebr. 8.11 The Papists error 79 2. THey affirme that the faith of miracles spoken of 1. Corinth 12.9 is of the same substance with the common iustifying faith it differeth onely in an accidentall qualitie of more feruor deuotion and confident trust Rhemist ibid. Yea that faith which Saint Iames calleth a dead faith is notwithstanding a true faith and the same which is called the Catholike faith and which the Apostle defineth Hebr. 11. and in substance all one with that which iustifieth Rhemist Iam. 2. sect 11. The Protestants FIrst the faith of miracles and the iustifying faith are not all of one nature because the faith of miracles may bee in wicked men Matth. 7.23 The iustifying faith can be in none but those that shall be saued Mark 16.16 They that beleeue shall bee saued But what intolerable boldnes is this to ascribe greater confidence and trust to that faith which may be in wicked men then to the true iustifying faith in the elect Secondly the dead faith that Saint Iames treateth of is not of the same nature with the iustifying faith nor that faith which is handled Heb. 11. For by that faith the Patriarkes pleased GOD and beleeued that hee was a rewarder of those which sought him verse 6. But this dead faith hath no such operation Againe it is great blasphemie to make this dead faith and a liuely iustifying faith of one and the same kinde and nature for as a dead man cannot be said properly to bee a man no more can a dead faith bee properly called a faith Nay further the faith of diuels and the faith of Saints cannot bee of one nature and substance but this dead speculatiue faith may be in diuels Iam. 2.19 Ergo it is a blasphemous assertion that these two faiths are all of one Augustine saith Discerne fidem tuam a fide daemonum daemones credunt quod oderunt distinguit Apostolus fides quae operatur per dilectionem Discerne thy faith from the faith of diuels the diuels beleeue that which they hate The Apostle doth distinguish them faith which worketh by loue Ergo a dead faith which is fruitelesse and worketh not by loue is the faith of diuels and so not of one nature with a true iustifying faith THE THIRD PART WHEther charitie be the forme of iustifying faith The Papists IT is so affirmed by our Rhemistes Iam. 2. sect 11. Faith being formed error 80 and made aliue by charitie iustifieth Loue is not as the instrument whereby faith worketh but as the proper forme Tapper ex Tileman Heshus de fide err 7. Argum. Saint Iames saith As the bodie without the spirite is dead so faith without workes is dead 2.26 But the soule or spirite giueth the forme and life to the bodie Ergo so doe the workes of charitie to faith Rhemist The Protestants Ans. WE must consider of what kinde of faith Saint Iames speaketh not of a liuely or iustifying faith but of a dead faith which in deede is no faith neither can possiblie receiue any