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
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
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
condemned to death men that were bestraught of their wits as Collins and Cowbridge were burned beeing both franticke see their storie page 1131. Where is now that lenitie and compassion which ought to be in the Ministers of the Gospell Such crueltie was not heard of no not amongst the heathen Yea they breake their owne law which suffereth a man once to abiure his heresie but if afterwarde he be detected he dieth without mercie Fox Anno. 1511. William Carder Agnes Grebil were condemned though they submitted theÌ„selues and promised to be conformable to their religion page 1277. Yet this law of theirs is most vniust and contrary to the gospell which faieth that if thy brother sinne against thee 7. times in a day and 7. times in a day turne againe and say It repenteth me thou shalt forgiue him Luke 17.4 Yet these men will forgiue but once and not that neither But S. Paul saith An heretike after once or twise admonition reiect Bellarm. his best answer is by denying the text saying that it was not so red in former times but thus after once admonition de laicis cap. 22. There was more clemencie vsed in Augustines time for then Bishops did not prouoke the Magistrate to execute whom they had condemned but did entreat the Magistrate to shew compassion vnto Heretikes not straight wayes to punish them with death Ne sic vitam istam finiant saith Augustine per supplicium vt ea finita non possint finire supplicium Least they should so end this life by punishment that the life being ended they should neuer end their punishment Epist. 54. And in another place sic eorum peceata compesce vt sint quos poeniteat peccasse Epist. 159. So restraine their sinnes that they may yet remaine to repent them of their sinnes In those daies therefore men were not by and by punished with death to preuent their repentance as in time of poperie but their repentance was expected to deliuer them from the sentence of death Thus much of this question as likewise of the whole controuersie and thus far also concerning such controuersies as are moued about the Church militant heere vpon earth which wee haue hitherto prosequuted by the Lords gracious assistaunce In the next place we are to deale in those controuersies which concerne the other part of the Church triumphant in heauen 1. Timoth. 6.16 Soli Deo immortali Patri Filio cum spiritu sancto sit honor imperium sempiternum THE SECOND BOOKE OR CENTVRIE CONTAINING AN OTHER LARGE HVNDRETH OF POPISH errors and many of them foule heresies deuided into six seuerall Controuersies CONCERNING THE ESTATE OF THE CHVRCH TRIVMPHANT IN Heauen and the Sacraments of the Church Militant vpon earth Jmprinted at London by Thomas Orwin for Thomas Man 1592. ILLVSTRISSIMO ET INclytissimo Domino Comiti Essexio non tam generis claritate quam virtute sua nobili de re literaria studiosisque omnibus semper optimè merito Dominoque mihi multis nominibus colendissimo SCite illud Nobilissime Comes ab Epicharmo olim dictum perhibetur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qua sententia monet neruos atque artus esse sapientiae noÌ„ temere credere Idque pulchrè depingi solet oculatae manus effigie vt ne vel manu contrectare vel pugillo premere id est mentis consensu iudicio approbare audeamus quod noÌ„ prius penitus exploratuÌ„ habuerimus Hoc sequi coÌ„siliuÌ„ si nostrates voluissent papicolas volo et pontificiae haereseâ—s sectatores Anglos si singula ad trutinam expeÌ„dissent prius ad quae postea admouerunt manus non tam temere imprudenter callidis doctoribus aurem praebuissent nec tam facile cito a sana doctrina desciuissent Multi enim apud nos sunt imperiti homunciones indoctae mulierculae quanquam doctos etiam aliquos et satis cordatos viros ex isto genere agnouerim qui nec scientia armati nec animi proposito stabiles nescientes lethale non minutim guttatim sorbillarunt sed plenò gutture hauserunt venenum dum nihil probantes vel examinantes se papisticae superstitionis astutijs illaqueari passi sunt Haec dum meeum seriò cogito altiùs tanquam ex animi spècula prospiciens contueor non ex alijs initijs quaÌ„ temeritatis ignorantiae hoc taÌ„ magnum malum enatum exortum video Jgnorantiae est quòd veritate spreta neglecta errores sponte liberè imbiberuÌ„t amplexati sunt temeritatis verò quòd se nullo delectu habito seditiosis impijs magistris in disciplinam tradere voluerunt Qui non Epicharmi philosophi humanum sed Pauli Apostoli diuinum consilium respuunt qui sic monet Omnia probate quod bonum est tenete Contra istos etiam satis nos cautos dedit dominus Christus sic praemonens Cauete a Prophetis mendacibus qui veniunt ad vos in vestimentis ouium sed intrinsecus sunt lupi rapaces Cum igitur multos quoruÌ„daÌ„ insidijs deceptos in fraudem illici in errores toto impetu praecipitari cernerem idque non alij principio quaÌ„ ipsorum ignorantiae tribuendum esse operae precium facturum duxi si quis papisticae superstitionis capita in synopsin quandam coÌ„ijcere studeret et passim verae fidei ex scripturis adhibens antidotum vniuersam doctrinam pontificiam vno intuitu conspiciendam proponeret Hoc opus tam necessarium cum diu expectassem dum aggrederentur alij cum neminem huc animum applicasse aut id in animo habere perspexeram Ego tandem prodij è multis millibus ad hoc onus sustinendum minimè omnium idoneus Qui me operam meam non perditurum sed aliquid Ecclesiae commodi allaturam mihi persuaseram si in isto opere desudareÌ„ vt haberent nostrates quo aduersus haeresin pontificiam instructiores esse possint NumeruÌ„ si quis quaerat haereseâ—n quas Romana ecclesia orbi nostro propinauit mensuram omnem modum superant ad immensam molem excrescunt Trecentos ego plures hoc opere percurri errores pontificios nec omnes tamen complexus sum Varro scriptor ille copiosus vir multae lectionis vt scribit August philosophorum sectas vsque ad ducentas octoginta octo numerauit et receÌ„suit Sed a papistis huius seculi erroruÌ„ varietate multitudine veteres illi superantur Scripsit non multis abhinc annis libellum Tilemannus quidaÌ„ Heshusius qui sic inscribitur Sexcenti errores pontificij Geminauit ille duplum effecit numeruÌ„ hunc quem nos secuti sumus Trecentos nos malumus quam sexcentos ponere Non quòd non putem tot vitijs corruptelis superstitionem pontificiam scatere vel non posse tot colligi illius synagogae errores Sed id feci iaÌ„ partim quia praecipua capita maximè proseâ—ui
and although the true Church doth geue a notable testimonie thereunto yet doth not our faith depend vpon their witnesse testimonie or allowance Secondly the true visible Church is certainly knowen by the preaching of the word and the right vse of the Sacramēts so that we doubt not but there is the true Church where we finde these markes neither is it needfull to know the estate of euery particular member thereof for so long as all actions in the Church are directed and ordered by the rule of Gods word we neede not to doubt to commit our selues to that Church howsoeuer otherwise men do stand before God and yet so much as is necessarie the faithfull may be iudged knowen by their fruites Thirdly though we admit that wicked men are mēbers yet the vncertainty remaineth still for they them selues hold that neither men not Baptised or persons excommunicate or heretikes can be of the Church but many may liue in the Church whom we know not to be Baptised which may be ipso facto by the deed doing excommunicate without publike sentence and heretikes also wherefore euen amongest themselues they are vncertaine who are members of the Church The Protestantes WE hold that the Catholike Church consisteth onely of the predestinate and comprehendeth the vniuersall number of all those which shal be saued not onely those now liuing on earth but all that haue bene since the beginning of the world of this Church S. Paule was euen being a persecuter for he was neuer a member of the deuill nor reprobate as Iohn Husse saith articul 2. Of this Church Iudas the traytor neuer was though he were reputed for a Disciple of Christ for a while Huss articul 7. Therefore the wicked and reprobate though they liue in the outward assembly of Christians are no more the true members of Christ then the tares in the field may be counted wheat or good corne 1 The true members of Christ are also his sheepe the wicked are not the sheepe of Christ Ergo neither his members The sheepe of Christ heare his voyce they do not heare his voyce Ergo if they shall aunswere that hypocrites and wicked men do heare Christes voyce so long as they continue in the outward profession of Christians we thus improue it Christes sheepe do folow him in life and example Iohn 15.4 but so doe not they If it shal be yet aunswered that they may also a while walke in Christes steps this is not enough for all Christes shal be saued ver 9. wherfore the Gospell vnderstandeth such folowers as continue to the end 2 Christ is the head of his Church and all the partes thereof but he is not the head of the wicked reprobate Ergo. The Iesuite graunteth that he is the head euen of those partes that shall perish Bellarmin cap. 7. We thus answere Christ is the head onely of those for whom he gaue him selfe Ephe. 5.23.25 but he gaue not him selfe for the wicked Ergo. If this be denied we thus proceede Christ dyed onely for those whom he sanctifieth and cleanseth to make them a glorious Church without spot and wrincle Ephe. 5.26.27 But this can not agree any wise to the wicked Ergo. 3 The Church of God is the whole familie of the children of God in heauen and earth Ephe. 3.15 they both make but one Church the wicked are not of this familie for who would say that the Saintes in heauen and wicked and reprobate men vpon the earth are felow seruaunts and of one houshold Ergo they are not of the Catholike Church 4 Of all other that is a most euident place 1. Iohn 2.19 they went out of vs but were not of vs Ergo heretikes and reprobates are not of the church Bellarmine aunswereth though they were not of vs that is of the Church animis voluntate in soule and minde and purpose of hart yet they were of vs externa professione in externall profession Thus they are not ashamed such is there great boldnesse to contradict the scriptures for the Apostle saith non erāt ex nobis they were not of vs they say yes forsoth after a sort erāt ex nobis they were of vs the Apostle saith nay they say yea he saith indeed exierunt ex nobis they went out of vs which soundeth nothing like as erant ex nobis they were of vs as the Iesuite subtillie would conclude 5 Let Augustine speake for vs both Illa columba vnica pudica casta sponsa sine macula ruga non intelligitur nisi in bonis iustis sanctis That louely doue saith he the chast vndefiled and vnspotted spouse that is the Church of God is onely vnderstood of those that are righteous faithfull holy Ergo the wicked are not of the Church which is the spouse of Christ. THE SECOND PART OF THE QVESTION whether the Catholike Church be inuisible The Papistes THey do affirme that the Catholike Church is and hath bene alwayes visible error 15 not so visible because it might be seene but that it hath bene alwayes actually visible not seene onely vnto the mēbers of the church but notoriously knowē to the whole world Rhemens annot in Math. cap. 5. Sect. 3. Neither do they meane any particular Church so to haue bene visible but the vniuersall catholike church which they define to be a visible cōgregatiō of all faithfull men Canisius cap. de fide Symbol articul 18. Bellarmin lib. 3. de Eccles. cap. 12. ration 7. 1 The foundation of the Church is visible therefore the Church is visible the proportion they proue thus for whether we affirme Christ or Peter to be the foundatiō of the Church both of them are now visible in him which is the Vicare of Christ and Peters successor We answere First we vtterly denie either Peter to be the foundation of the Church or els the Pope to be his lawfull successor for Peter is no more the foundation of the Church then all the Prophetes and Apostles Ephe. 2.20 whose doctrine is the foundation not their persons And as for the Pope we care not so much for outward successiō in place which notwithstanding they can not proue to haue bene perpetuall without interruption as we do require a succession of faith and doctrine Secondly we affirme that Christ is the foundation but not the visible beholding of Christ with the carnall eyes but beleeuing in his name for when Peter had vttered that notable confession of Christ he said that flesh and bloud had not reuealed it but his father in heauen but if the beholding of Christ had geuen Peter a sight of the foundation thē flesh had reuealed it vnto him his carnall eyes had brought him to Christ. Thirdly we may much better returne this argument vpon them selues that because the foundation of the Church which is faith in Christ is inuisible therefore the Church is inuisible 2 They heape vp many places of Scriptures but to small purpose as Math. 18. tell the
that faith was requisite to make a true member of the church here he saith that without faith a mēber cā not be knowen much lesse therfore made 3 The Rhemistes confesse in these very words that in the raigne of their imagined and supposed Antichrist the externall state of the Romane church and publike entercourse of the faithfull with the same shall cease and that there shal be onely a communion in hart with it and practise in secret Annot. in 2. Thess. 2. Sect. 10. Where then I pray you shal be your tabernaculum in sole ciuitas in monte candela splendens in domo your tabernacle in the sunne your Citie in a mountaine your candle shining in the house that is say you in the world Math. 5. Sect. 3. Ergo out of their owne wordes we conclude that the church shall not alwayes be visible and notoriously knowen in the world Lastly we will conclude with Augustine Aliquando in sola domo Noah Ecclesia erat in solo Abraham Ecclesia erat in solo Loth domo eius Ecclesia erat in solo Henoch Ecclesia erat Sometime the church was onely in Henochs house sometime onely in Noah some time in Abraham alone in Loth his house How then hath the church bene alwayes so visible and notoriously knowē to the world when it hath layen hidden some time in one house yea in one man THE SECOND QVESTION whether the Church may erre THis questiō is deuided into two parts First whether the catholike church may erre at all or not Secondly whether the visible church vpon earth may fall away from God into Idolatrie and apostasie THE FIRST PART WHETHER THE Catholike Church may erre in doctrine The Papistes THey do teach that the catholike church can not possiblie erre not onely in matters absolutely necessarie to saluation but not in any thing which error 16 it imposeth and commaundeth whether it be conteined in the word of God or not yea that it can not erre in these things which beside the word of God are commaunded And by the church here they do meane not onely the Pastors and Bishops but the whole companie of the faithfull so that neither that which all the pastors of the church do teach can be erronious nor what is receiued generally of the whole church Bellarm. de Eccles. lib. 3. cap. 14. Rhemist annot an Iohan. 14. ver 16. 1 The church say they is the pillar of truth 1. Tim. 3. Ergo it can not erre We answere First it is no otherwise the pillar of truth then a virgin without spot and wrincle Ephe. 5.27 As that place doth not priuiledge the church frō all sinne and imperfection of life so neither doth this place exempt her from all error in doctrine Secondly she is called the pillar of truth in respect of vs because the truth is preserued in the true church and is not els where to be found not because the truth dependeth vpon the church for S. Paule sendeth not Timothie in this place to learne of the church as though it could not possiblie be deceiued but saith he these things haue I written that thou mayst know how to behaue thy selfe in the house of God ver 14.15 Ergo the word of God is the rule of truth and the church hath no warrant to be kept from error but as she is lead and gouerned by the word of God Thirdly the argument foloweth not for Peter was a pillar and yet erred Gallat 2.9.11 2 They heape many arguments together The church hath the spirite of God to lead it into all truth the gates of hell shall not preuaile against it Math. 16. God hath geuen it Apostles teachers Euangelistes to keepe it in the truth Ephe. 4. Christ hath prayed for the church that it may be sanctified in the veritie Iohn 17. Christ prayed that Peters faith should not faile Ergo the church can not erre Rhemens annot 1. Timoth. 3.15 We answere euery one of the elect hath the spirite of God neither shall the gates of hell preuaile against the faith of any one of the elect to ouerthrow it Christ prayeth for euery one of his Disciples that they may be sanctified in the truth Iohn 17.20 wherefore it foloweth as well by these arguments that no one faithfull man can fall into error The pastors and teachers so long as they folow the Apostles doctrine may keepe the church from error but it is not gathered out of that place Ephe. 4. that the pastors if they swarue from Gods word can not erre Concerning Peter Christ prayed for him that his faith should not faile in that greeuous tentation which he fell into Secondly he prayed not for him as gouernour of the church but as he prayeth for euery faithfull man Iohn 17.23 Thirdly for all this prayer Peter erred Gallat 2. 3 This argument was vsed in the Councell of Basill the Church is without spot and wrincle Ephe. 5.27 Ergo without error We aunswere First S. Paule speaketh there of a glorious church such as it shal be in the kingdome of heauen not of the church as it is vpon earth so Reuel 7.14 The elders which sat round about the throne which are the Saintes in heauen were seene in long white robes which they had washed white in the bloud of the Lambe 2 It foloweth out of this place that the church is as well without sinne as free from error which the diuines in the Councell did also graunt But seeing by their owne confession euery member of the church being clothed in this mortall flesh sinneth how can the church be without sinne If the church consist of men and all men are sinners how is the church free If all the partes and members be sinnefull how is not the whole also polluted with sinne If all the partes of the body be sicke and diseased how can the whole be sound The church also is not ashamed to confesse her selfe to be blacke Cant. 1.5 she shal be made bewtifull and glorious without all spot blemish in the kingdome of God and euen now also is made righteous and iust before God through Christ not because she hath no sinne but because it is remitted and although some errors and imperfections remaine yet shall they be no hinderaunce to her saluation The Protestantes WE doubt not to say that the church of God may erre in some points not necessarie to saluation but can not fall cleane away from God into any dānable error Fulk annot in Ephe. 5. ver 29. That the church may erre as we say we do shew it thus and by the Church we vnderstand the whole companie and congregation the pastors with the people 1 When our Sauiour Christ suffred the church erred in faith Ergo it may erre the proposition is thus proued The church was either in the Scribes and Pharisies or els in the Apostles but both of them erred they in putting Christ to death the other in their incredulitie not beleeuing rightlie in the
Spirit was not giuen him by measure Ioh. 3.34 and that the holy Ghost dwelleth in him bodily but it were great blasphemie so to say of any man Apostle or Minister beside which haue receiued of the same grace but not in the like measure that Christ hath but the spirit is giuen to euery one in measure as they haue neede in their seuerall places and callings Secondly though we should grant that the Apostles had the full authoritie of Christ actually to remit sinnes which they shall neuer proue yet it may be doubted whether al Ministers whom they call Priests which name we refuse not if it be taken according to the sense of the originall word Presbyter and not for a sacrificing priesthood haue as full power in this case as the Apostles had nay it is plaine they haue not for the Apostles and other in the Primitiue Church had power to discerne spirits 1. Cor. 12.10 and to giue actually the bodies of the excommunicate to bee vexed and possessed of the diuell 1. Cor. 5.5 and after a strange manner to exercise power ouer their bodily life as Peter did vpon Ananias and Sapphira Act. 5 Yet we rather stand vpon this poynt that neither the Apostles nor any other Ministers haue power actually to remit sinnes then onely as dispensers and stewards in the name of Christ. The Protestants AL the power of binding and loosing committed to the Apostles and to the Ministers of the word and Sacraments is by declaring the will and pleasure of God out of his word both to pronounce forgiuenes of sinnes to all that are truely penitent the reteining of them to the obstinate and impenitent Fulk annot Iohn 20. sect 3. So that Ministers are not made iudges in this case but only as the Lords ambassadors to declare the will of God out of his word 1 There is a notable place for this purpose 2. Corinth 5.18 God hath reconciled vs vnto himselfe through Iesus Christ and hath giuen vs the ministerie of reconciliation So then Christ is the onely author of reconciliation the Apostles are but ministers how then say the Rhemists that Christ himselfe is but a minister also of our reconciliation yet a chiefe minister whereas the Apostle maketh him the author God was in Christ reconciling the world to himselfe vers 19. Wee are but ambassadors for Christ and pray you in Christs stead to bee reconciled vnto God this then is the office of Ministers not to reconcile men vnto God but to pray them to bee reconciled through Christ Christ onely is the reconciler they but ministers of reconciliation They are but messengers and ambassadors onely to declare their Princes pleasure their commission is certaine beyond that they cannot goe Wherefore that is a blasphemous decretal and cleane contrarie to the scripture which is ascribed but falsely to Pontianus Bishop of Rome which sayth that God hath Priests so familiar that by them he forgiueth the sinnes of others and reconcileth them vnto him Fox pag. 59. But S. Paul sayth that God onely by Christ reconcileth vs vnto himselfe 2 Augustine doth very freely vtter his minde concerning this matter who putteth this obiection If men doe not forgiue sinnes then it should seeme to be false which Christ sayth Whatsoeuer you bind in earth is bound in heauen He answereth Daturus erat dominus hominibus spiritum sanctum c. God was to giue vnto men the holy Ghost by whom their sinnes should be forgiuen them Spiritus dimittit non vos spiritus autem Deus est Deus ergo dimittit non vos the spirit therefore remitteth sinne and not you the spirit is God God forgiueth sinnes and not you Here is one argument God onely forgiueth sinnes Ergo not man Againe Quides homo nisi aeger sanandus vis mihi esse medicus mecum quaere medicum O man what art thou that takest away my sinnes but a sicke man thy selfe wouldest thou be my phisition nay let vs both together goe seeke a phisition that may heale vs. Lo another argument He cannot be a phisition to others that needeth a phisition himselfe he cannot reconcile others to God who hath himselfe neede of a reconciler Further he sayth Qui dimittit per hominem potest dimittere praeter hominem non enim minus est idoneus per se dare qui potest per alium dare He that can forgiue sinnes by man can forgiue also without man for he may as well forgiue by himselfe as he can doe it by another Here is then the third argument If man doe actually forgiue sinnes then Christ should not forgiue sinnes without man for the whole power is committed to man Yea the Rhemists affirme the same that it is necessarie we should submit our selues to the iudgement of the Priest for release of our sinnes if it bee necessarie then sinnes cannot be remitted without the Priest then is Christs power limited he cannot forgiue without man which is contrarie to that Augustine affirmeth here THE FOVRTH PART WHETHER STRAIGHT waies whatsoeuer be loosed or bound by the ministerie of men vpon earth be so in heauen The Papists AN expresse power say they is giuen vnto Priests to remit and reteyne error 76 sinnes And Christ promiseth that whose sinnes soeuer they forgiue they are forgiuen of God and whose sinnes soeuer they retaine they are retained of God Rhemist annot Iohn 20. sect 5. Whereby it appeareth it is their opinion which is manifest also by the practise of their Church that at the will and pleasure of euerie priest exercising the keyes vpon earth men are bound and loosed in heauen They ground this their opinion vpon the generalitie of the wordes Whosoeuers sinnes you remit they are remitted Iohn 20.23 and Math. 18.18 Whatsoeuer you binde in earth shall be bound in heauen Answere These places are not so to be vnderstood as though God were bound to ratifie euery decree of men vpon earth for first this power is giuen to all lawfull pastors which doe holde the Apostolike fayth not to Idolatrous ignorant and blasphemous priests such as most if not all of the popish sorte are Secondly they must decree in the earth according to Gods wil Wherefore Iohn 20.22 first Christ breatheth his spirite vpon his Apostles and then giueth them their commission signifiyng hereby that they must execute this power as they shall be directed by Gods spirite and Matth. 18.20 it followeth that they must be assembled in the name of Christ that is according to Christs rule and the direction of his word they must binde and loose and not at their owne discretion The Protestants THat no sentence or decree of men bindeth or looseth before God in heauen but that which is pronounced according to the will and pleasure of GOD and by the warrant of his worde the scripture euery where teacheth vs. 1 Prouer. 26.2 As the sparrow by flying escapeth so the curse that is causelesse shall not come Isay 5.20 Woe vnto them that speake good
one for another is commaunded and requyred of God as the other is not Wherefore to run vnto saints and not vnto Christ is to doubt either of his readines or ability to helpe vs. 3 Iohn 16.26 Christ saith that after he hath by his mediation and intercession brought vs into the fauour of God In that day shall you aske the Father in my name and I say not that I will pray to the Father for you for the Father himselfe loueth you If then the prayer of Christ to God his Father shall not then be needfull what vse is there of the prayer of other creatures Fulk 1. Tim. 2. sect 4. Augustine saith Pro quo nullus interpellat ipse pro omnib hic vnus verusque Mediator est lib. 2. cont Parmenian cap. 8. He for whome no man prayeth but him selfe entreateth for all men he is the onely true Mediator Ergo saintes no mediators and therefore not to be prayed vnto THE SECOND PART WHETHER THE Saints departed do pray for vs. The Papists error 29 THat the saints in heauen do not onely pray in general but particularly for vs ready in all our needs by their prayer and mediation to assist vs thus they would proue it Argum. 1. 2. Pet. 1.15 I wil endeuour saith the Apostle that you may haue remembrance of these thinges after my departure Peter promiseth to be careful of them and to pray for them after his departure Rhemist ibid. Bellarm. cap. 18. Ans. This which here the Apostle promiseth he performeth in writing this Epistle whereby they might be put in remembrance when hee was gone And therefore he saith ver 13. I think it meete so long as I am in this Tabernacle to stir you vp by putting you in remembrance he acknowledgeth now only to be the time wherein he may do them good and therefore deferreth it not There is no sillable which soundeth that way that he would pray for them after his dissolution Argum. 2 Apocal. 5.8 The 24. Elders are said to haue golden vialles ful of odors which are the prayers of the saints Rhemist in hunc locum Ergo the Saints in heauen do pray for vs. Ans. The 24 Elders do represent the Church Militant vpon earth whose conuersation is in heauen and they do continually offer vp their prayers And that the place is so to be vnderstoode it appeareth verse 10. Thou hast made vs Kinges and priests and we shall raigne vpon the earth that is their kingdome is spirituall in fighting against and ouercomming the concupiscence of the flesh and all carnall desires The Protestants THat the blessed Saintes doe sing vnto the praise of God in heauen and doe magnifie the Lord and praise him with a new song of thankesgiuing which is a kinde of prayer we deny not Apocal. 5.9 and that they haue a general desire and longing both for vs for themselues and all the elect of God that the day of our refreshing were come and that all the people of God were ioyned in one and their enemies vanquished and destroyed we learne also out of the scripture Apocal. 6.9 But that they should offer vp our speciall prayers make particular request for vs to God it no where in the scripture is found but rather the contrary Argum. 1. The scripture no where testifieth that the Saints in such manner do pray for vs Ergo we may safely be ignorant of it nay it were great presumption without scripture to beleeue it Argum. 2 The Saints departed know not our wants nor what is done in the earth The liuing know that they shall die but the dead knowe nothing at all Eccles. 9.5 But of this more shall be said in the next part See Augustine of this matter contro 8. quaest 2. part 3. THE THIRD PART WHETHER THE Saints vnderstand our prayers and be alwaies at hand to helpe vs. The Papists THey affirme 3. things which they are driuē to graunt by necessity of Argument while they stifly mantaine inuocation of Saints For first they graunt error 30 that they know our hearts and our inward repentaunce and secret thoughtes for otherwise it would not auaile to pray vnto them yet not of themselues but by the reuelation of God Bellarm. cap. 20. Ans. We deny not but that God may reueale vnto them some things at his pleasure but heereof it followeth not that they know all our affaires and heare all our prayers Againe what a preposterous order is this and superfluous God first reuealeth vnto them our prayers and then they solicite God in our behalfe I praye you what neede this seeing God knoweth our prayers First why is he not as ready of himselfe to graunt our requestes as to staye till he be entreated Secondly seeing it were in vaine to pray to Saints if they had not power to help vs they also are vrged to confesse that the saints are patrones of men and haue the gouernment of the worlde committed to them yea that they may receiue others into the kingdome of heauen Argum. 1. Apocal. 2.26 To him that ouercommeth wil I giue power ouer nations and he shall rule ouer them with a rod of Iron Ergo the saints haue the gouernment of men committed vnto them Rhemist ibid. Bellarm. cap. 18. Ans. The power which our Sauiour heere promiseth is the participation of his kingly inheritance first spiritually to ouercome the world by faith in this life and after this life they shall be set in ful possession of his royall inheritance The Rod of Iron is the worde of God which is also called a two edged sword whereby they execute vengeance vpon the heathen Psal. 149.7 It is the sword of the spirite whereby the wicked shall be destroyed Augustin expoundeth it to be the rod of Iustice whereby the good are corrected and the wicked broken in peeces Homil. 2. in Apocal. Argum. 2 Luke 16.9 Make you friends of the vnrighteous Mammon that when they need they may receiue you into euerlasting habitations see the saints may receiue their friends and benefactours into their eternal mansions Rhemist ibid. Ans. 1 Almes bestowed vpon the poore do procure their prayers but not their patronage 2 The wordes are thus parabolically to bee vnderstoode They shall receiue you that is shall giue testimony of you and your almes shall be a testimony of your charity and proceeding from a liuely faith shall euerlastingly be rewarded 3 That it is not meant of the persons but of the worke it is plaine because almes which issue from a true faith shall be rewarded at the Lords hand though bestowed vpon an hypocrite Fulk ibid. Thirdly They also hold that the saints at their pleasure can be present with their bodies and be amongst vs and so heare our praiers Bellarm. cap. 20. Argum. 1 Otherwise the saints should be fettered as it were in heauen if they remaine and be kept all in one place Ans. They are not fettered when they are limited by the Lord to a place see also what
lawfull for any to inuent allegories of scripture as it seemeth good to them selues THE SECOND PART OF THE SIXTH QVEtion to whom the chief authoritie to expound Scripture is committed The Papistes error 9 IT was decreed in the Councell of Trent that scripture should be expoūded as the Church expoundeth it and according to the common and consonant cōsent of the fathers Sect. 4. The Rhemistes say that the sense of the scriptures must be learned of the fathers and pastors of the Church Praefat. Sect. 18. If the fathers agree not the matter is referred to a generall Councell if there it be not determined we must haue recourse to the Pope and his Cardinals The Iesuite dare not referre the matter to the Pope alone to expound scripture but ioyneth the Colledge of Cardinals with him Bellarm. lib. 3. de script cap. 3. 1 They obiect that place Deut. 17.9 where the people are commaunded to resorte vnto the Priest or Iudge in doubtfull matters Ergo there ought to be a chief and supreme iudge in Ecclesiasticall matters Bellarm. We aunswere First here the ciuill Magistrate and the Iudge are ioyned together as ver 12. Wherefore if they will gather hereby that the Pope must be supreme Iudge in all Ecclesiasticall matters then the Emperour ought to be as well in ciuill Secōdly the text saith they shal come to the Priests ver 9. assigning many not to one onely Priest Thirdly they must iudge according to the law v. 11. not as they list thē selues Fourthly here is no mentiō made of doubts in interpreting scripture but of controuersies that may fall out betweene man and man either Ecclesiasticall to be decided by the Priest or ciuill by the Magistrate Fiftly we graunt that in euery country there ought be a supreme and high seate of iudgement for determining of controuersiall matters betweene men but it foloweth not that there should be a supreme iudge ouer the whole Church especially in such matters as this concerning the sense of the scriptures which i◠not commited to the iudgement of men neither is any such controuersie named in that palce ver 8. 2 Ecclesiastes 12.11 The wisemā cōpareth the wordes of the wise to nayles which are fastned geuen by one pastor Ergo the Pope is supreme iudge We aunswere the wise men are here vnderstood to be the Pastors and Ministers of Gods word but this one pastor signifieth neither the high Priest in the old law nor the Pope in the new but Iesus Christ the high shepheard for our soules What great boldnesse is this to attribute that to the Pope which is onely proper to Christ 3 They also picke out some places in the new Testament as Math. 16.19 to thee will I geue the keyes of the kingdome of heauen Christ saith so to Peter Ergo the Pope hath authoritie to expound scripture We aunswere First by the keyes here is meant commission to preach the Gospell not onely to expound doubtes Secōdly they were geuen to all the Apostles not to Peter onely Math. 28. v. 18.19 Thirdly the Pope is not successor of Peter no more then any other godly Bishop nor so much vnlesse he folow Peters steps So they abuse that place Math. 18.17 he that will not heare the Church c. Ergo the Bishops and chief pastors must expound the doubt in scriptures Aunswere First our Sauiour speaketh here of the discipline of the Church of correctiōs and admonitions not of interpreting scripture which dependeth not vpō the will fantacie of Pope Cardinals or Popish Councels but must be tryed by the scriptures them selues Secondly we must geue eare to the Church but with a double condition we must be sure it is the Church of God secōdly we must not heare them cōtrary to the scriptures but so long as they do teach the doctrine of Christ. The Protestants WE haue a more compendious way to come to the vnderstanding of the scripture It were to lōg whē we doubt of any place to stay till we haue the generall consent of the pastors of the Church or to expect a generall Councell or go vp to Rome And it were to much to trouble the Popes grauitie with euery questiō The Lord hath shewed vs a more easie and ready way see that we neede not ascend to heauen or cōpasse the earth or passe the Alpes but the word of God is amongest vs the scriptures them selues and the spirite of God opening our harts do teach vs how to vnderstand them the interpretation of Scripture is not assigned to any succession of pastors or tryed to any place or persons Our arguments folow some few of them 1 That onely hath power to geue the sense of Scripture which doth beget vs faith the spirite onely by the Scriptures begetteth faith Rom. 10.17 faith commeth of hearing the word Ergo the spirit of God is the onely interpreter of scripture The proposition also is cleare for seeing the Scripture is the true sense and meaning therof if any should geue the sense of the scripture but that which worketh faith then vpon him should our faith be grounded If the Pope therefore geue the sense of Scripture and our faith ariseth of the Scripture vnderstood then our faith is builded vpon the Popes sense argum Whitach 2. 9. 2 The Scriptures cā not be interpreted but by the same spirit wherewith they were writtē but that spirite is found no where but in the Scriptures Ergo. The first part the Papistes them selues graunt the second is thus proued the spirite of the Apostles is not geuen by secret inspiration that sauoureth of Anabaptisme where is it thē to be found whether is it like that S. Peters spirite should be found in the Popes chaire or in his Epistles or if they haue S. Peters spirite where is S. Paules found but in his writings Yet it is all one spirite appeareth not els where but in the Scriptures where euery man may finde it as wel as the Pope the spirituall man iudgeth all things 1. Cor. 2.15 you haue an oyntment from him that is holy and you haue knowen all things and ver 27. you need not that any mā teach you By these places it is euident that euery faithfull man by the spirite of God may vnderstand the scriptures 3 The doctrine of the Church must be examined by the Scriptures Ergo the scriptures are not to stand to the iudgement of the Church The former part is proued by the example of the Berrheans Act. 17.11 If they did well in examining Paules doctrine much more may the decrees of the Pope Church Coūcels be examined by the scriptures But they knew not whether Paule was an Apostle or not therefore they might examine his doctrine saith the Iesuite Answere it is no matter for the person of Paule they examined his doctrine which dependeth not vpon the person Secondly they could not be ignoraunt of his Apostleship who was famous throughout the Churches Thirdly they doubted onely whether Paul was an
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
sometime in Rome also tribuni plebis the officers for the people had the chiefe authoritie Now of all these in common-wealth matters the first kinde is the best and safest the Monarchical or princely gouernement The question now is whether the same forme ought to bee reteyned in Church-gouernement and in this question certaine things are to bee obserued First that wee haue not to deale in this place with that part of Ecclesiasticall regiment wherein the prince hath interest as in ordayning Ecclesiasticall Lawes and seeing to the execution thereof but the question is onely of that regiment Ecclesiasticall which is proper to the gouernors of the Church which consisteth in the ministerie of the word and Sacraments in ordaining and electing of Church-ministers in the dispensing of the keyes of the Church in the Ecclesiasticall censures and discipline and such like whether in the Church there ought to bee one chiefe Bishop from whom all other receiue this power in the premisses Secondly the question is not of the spirituall gouernement of Christ who is the chiefe Monarch and King of his Church but of the outward and externall regiment vpon earth Thirdly wee speake not of the state of any particular Church either nationall prouinciall or oppidall but of the generall state of the Church whether ouer all Churches there ought to be one chiefe Bishop These things premised wee come now to the question The Papists THat there ought to bee one chiefe Monarch and high Bishop ouer all the Church in all Ecclesiasticall matters for the deciding of controuersies preseruing the vnitie of the Church from whom all other Ecclesiasticall Ministers doe receiue their power and authoritie they thus would proue 1 The militant Church is in all things answerable and correspondent to the triumphant companie in Heauen as Heb. 8.5 Moses was bid to make all things according to the paterne shewed in the Mount But in heauen there is beside God himselfe a Monarch and chiefe commaunder of the Angels euen Michael the Archangel Reuel 12.7 Michael and his Angels fought Ergo it ought to be so vpon earth We answer First the Church vpon earth neither is nor can be altogether like to the celestiall congregation for there is no temple Reuel 21.22 There shall enter no vncleane thing and many such like differences there are We are bid to follow them in holines and obedience so farre wee must imitate the Angels as in the Lords prayer 3. Petit. As for imitation and conformitie in other things we haue no such commaundement we are promised hereafter to be like them but that is not yet Neither doth that place proue any such thing Heb. 8. For how followeth it Moses was shewed a paterne to make the Tabernacle by Ergo the Church hath a paterne of her gouernement from Heauen When they can shew any such paterne reuealed in the word for their dreames and phantasies we wil not beleeue for the Church as Moses had for the Tabernacle then they shall say somewhat 2 It is a vaine controuersie so to descant of the Angels as to appoynt them a Captaine and commaunder and to make nine orders or bands of them as our Rhemist annot 1. Ephes. vers 21. These are but their dreames they haue not a worde in Scripture for it And concerning Michael they are much deceiued for in that place Apocal. 12.7 Christ is called Michael Michael and his Angels fought against the Dragon And who I pray you is the chiefe Captaine of the Church against the diuell and his hoast but Christ And so is it expounded verse 10. Now is saluation in Heauen and the strength and Kingdome of our God and the power of his Christ Here hee is called Christ who before is Michael In other places also Michael is vnderstood to be Christ as Dan. 10.21 there is none that holdeth with mee but Michael your Prince here Michael is the prince of the Church and not of the Angels And that Michael is not the prince of the Angels as our aduersaries meane taking Michael for an Angell it is proued out of the 13. verse Michael one of the chiefe princes the Angels are all called princes and not one to bee prince aboue them Likewise the nature and signification of the word Michael agreeth hereunto for it is compounded of three hebrue particles as much as to say one that is equall vnto GOD which name in that sense cannot bee giuen vnto any creature Further Epistle Iud. 9. there is mention made of Michael the Archangell who stroue against the diuell and saide the Lord rebuke thee Sathan where the Apostle alludeth to that place of Zacher 3.2 where the very same words are found but there the prophet calleth him Iehouah that spake those words and here the Apostle calleth him Michael so that in this place it must needes bee vnderstoode for Christ. But to conclude we denie not but that Michael may bee the name of some glorious Angell but out of these places it cannot bee proued And againe we will not stand with them but that there may be degrees of excellencie amongst the Angels as there shall be amongst the Saints but that any one hath any such soueraigne and commaunding authoritie ouer the rest it is a curious and presumptuous surmise 2 The Church of the olde Testament was a figure of the Church vnder the New but they had a high Priest aboue the rest Ergo there ought to be now We answere First we graunt the high Priest was a figure but neither of Peter nor Pope but onely of Christ for in two things did the high Priest resemble Christ in offering of sacrifice so hath Christ offered vp himselfe Heb. 7.27 and in entring into the sanctuarie to make attonement for the people so Christ is entred into the Heauens to appeare in sight for vs before God as the apostle saith Heb. 9.24 I trow in neither of these the high priest could be a type either of Peter or Pope 2 Neither doth it follow because there was an high priest in one countrey therefore there ought to bee one ouer the Churches in al countries as the Iesuite frameth an other argument by a comparison because a bishop is ouer his diocesse a Metropolitane ouer his prouince there may bee as well a Pope ouer the whole Church For by the same reason because a Lorde may bee the chiefe in his seignorie a Duke in his prouince a Prince in his Kingdome therefore there ought to bee an Emperour ouer all the world or as Master Caluine saith because one fielde is committed to one Husbandman to dresse and to till therefore the whole Worlde may which were a thing impossible The Protestants THat there ought not to be any one chiefe Bishop Pope or prelate to exercise iurisdiction ouer the whole Church wee doe thus make it good 1 We acknowledge no head of the Church but Christ neither doth the Scripture attribute this title of Maiestie ouer the whole Church but onely to Christ. If
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
world part 8. Which cannot agree to the Pope Ergo he is not Antichrist Answere To these eight arguments we haue before answered seuerally shewing how fabulous ridiculous and impossible our aduersaries assertions are without ground of scripture shewe of reason or colour of argument Wherefore we will not trouble the reader with needlesse repetitions desiring him to haue recourse to that which hath been alreadie sayd The Protestants THat the Pope of Rome is very Antichrist and that all the qualities and properties which the scripture describeth Antichrist by doe fitly agree vnto his person and that we are not therefore to expect or looke for any other Antichrist Thus by testimonie of scripture and sufficient reasons deduced out of the same we trust it shall appeare to all men 1 The first place of scripture is Daniel 11. where many notes and markes are declared proper to Antichrist yet especiallie set foorth to describe Antiochus Epiphanes who might be very well a type and figure of Antichrist who was then to come 1 vers 36. It is sayd He shall doe what him listeth This is most true of the Pope his will must stande for reason Distinct. 96. cap. satis If the Pope should drawe infinite soules to hell no man is to say vnto him Sir why doe you so Distinct. 40 Heere Bellarmine hath but this poore shift to say that it is meant onely of publike iudgement that no man is by authoritie to call the Pope to account but yet a brotherly admonition may bee vsed But who seeth not that the words are generall Nemo debet ei dicere No man ought to say vnto him neither Iudge nor other 2 Hee shall magnifie himselfe agaynst GOD and speake blasphemous things agaynst GOD hath not the Pope done so Of him it is sayd that GOD and the Pope haue but one Consistorie I am able to doe almost all that GOD can doe Fox pag. 785. articl 192. I am aboue all and in all Hostiens Nay that Dominion and Lordship which Christ had in earth but habitu in habite the Pope hath actu in act and in deede Agayne as we reade the earth is the Lordes and the fulnesse thereof and as Christ sayth all power is giuen mee in heauen and in earth so is it to bee affirmed that the Vicar of Christ hath power on things celestiall terrestriall infernall apud Fox pag. 791. col 1. Now let the discreet reader iudge whether this fellowe doe not magnifie himselfe and speake blasphemously agaynst God 3 Hee shall prosper till the wrath bee accomplished So hath the Pope had but too good successe hee hath subdued Emperours and made them his seruants trode vpon their neckes made them serue at his table crowned them with his feete made them hold his stirrup and leade his horse by the bridle But wee doe hope that his date is out and that hee shall prosper no longer 4 vers 37. He shall not care for the God of his fathers No more doth the Pope for he hath inuented and erected a newe breaden god which he worshippeth hangeth vp in Churches carrieth about in procession being but a peece of bread This breaden god a might his forefathers neuer knew 5 Hee shall not care for the desires of women So hee prohibiteth lawfull marriage permitteth adulteries and the vnnaturall lust of Sodomites Bellarmine first denyeth the text which is faithfully translated according to the Hebrew Secondly he sayth the place is meant literally and properly of Antiochus who was giuen to the pleasures of women Answere First if it be meant literallie of Antiochus then can it not be meant literallie of your Antichrist If Antiochus be but a type of Antichrist then can you not necessarilie conclude out of this place for types prooue not vnlesse they be diuine that is appoynted of God to be types which you can not shewe for this place see then the best arguments that you haue for your Antichrist out of the prophecies of Daniel and Ezechiel are proued nothing worth Secondly as Antiochus was giuen to vnlawfull desires of women so is the Pope yet might he be an enemie to chast and holy marriage and so is the Pope And by the way let it bee noted that the Iesuite picketh quarrels with scripture and maketh it false for the text sayth He that is Antiochus shall not care for the desires of women Yes sayth the Iesuite he shall be giuen to the pleasures of women cleane contrarie to the text Bellarm. cap. 21. 6 vers 38. He shall honor his god Mauzzim that is a god of power and riches with gold siluer precious stones Both of these are most true of the popish religion for their god hath brought them great riches lands treasure possession by their idolatrous Masses they haue greatly enriched themselues wherein their breaden god playeth the chiefe part and therefore they doe worship him agayne with gold siluer precious stones what rich Corporals and Altar-clothes Copes Vestiments of veluet silke wrought with gold are seene in their Churches what gilding of Roodes and Roodlofts garnishing of Idols what rich Crucifixes of siluer of gold beset with pearle and precious stones This description therefore of Daniel as you see doth in euery respect agree with the conditions and properties of Antichrist of Rome Argument Illyrici Secondly Saint Paules description in euery poynt also is verified in the Pope First He shall exalt himselfe aboue God and all that is called God 2. Thess. 2.4 So the Pope challengeth the full authoritie of Christ as wee haue shewed before and exalteth himselfe aboue Emperours which are called gods vpon earth yea they haue taken the iust proportion of inequalitie betweene the Pope and Emperour for the Pope is 47. degrees aboue the Emperour as the Sunne is 47. degrees bigger then the Moone Innocent 3. in decretalib 2 He shall sit in the temple that is in the Church so the Pope nameth himselfe head of the Church and hath the keyes as he braggeth both of heauen and hell Therefore the Turke cannot bee that Antichrist because he is out of the Church and so in truth is the Pope but yet he challengeth to him and his the name of the Church 3 The mysterie wrought in Paules time and afterward encreased so not long after the Apostles time the Bishops of Rome began to lift vp their heads aboue other Churches as Zozimus falsified the Councel of Nice and sent to the 6. Councel of Carthage to haue it there confirmed that it might be lawfull to send vp appeales to Rome 4 Antichrist shall come with lying signes So hath the Pope done as experience proueth and we haue shewed before 5 vers 11. God shall send strong delusions that they shall beleeue lyes And in time of Poperie men indeede were so strongly deluded that the father persecuted the sonne the sonnes set fire to their father yea the husband was made a witnesse agaynst the wife the wife agaynst her husband and seruants accused their masters These things are
saepe tam diu clamatur vt fiat in Psal. 63. What medicine or plaister wilt thou buie to heale thy sinne Behold euen now while I preach vnto thee change thy heart and it is already done which we so often call vpon you to be done See then by the preaching of the word our heart is chaunged our life amended and our sinne remitted THE SECOND PART TO WHOM THE authoritie of the keyes is committed The Papists error 74 THe authoritie and power of excommunication say they is not in the whole Church but onely in the Prelates neither was the power of binding and loosing giuen vnto the whole church but in their own name not in the name or right of the Church doe the pastors and Prelates exercise this power Remist 2. 1. Corinth 5. sect 3. Bellarm. lib. 1. de Clericis cap. 7. The Church is sayd to binde and loose because the Prelates doe binde loose as a man is said to speake and see though he onely speake with the tongue and see with the eyes 1 They seeme to proue it by S. Paules example 1. Corinth 5. I absent in bodie but present in spirit haue decreed S. Paul vseth here his Apostolike power in sending his letters and Mandatum to haue the incestuous person excommunicate Ergo the right was in him and not in the Church and so consequently in the Bishops his successors Ans. First S. Paul sendeth no Mandatum but sheweth his Apostolike power in decreeing the incestuous person worthy of excommunication and requiring the same to be executed by the Church Fulk 1. Corin. 5. sec. 2. Secondly though Paul gaue the sentence yet was it done both in the power of Christ and the name of the whole Church for he had decreed onely that he should be excommunicate it was not actually done but to the due performing thereof there is required the congregating of the Church in Christs name the presence of Paul in spirit by his apostolike power that it should be done in the name of Christ. Al this sheweth that Paul gaue sentence in the name of the whole Church 2 Paul they say by the preeminent power of his Ministerie pardoneth the incestuous person whom he had excommunicate Rhemist argument in 1. ad Corinth Ans. The text is plaine that he consenteth the Church should pardon him 2. Corinth 2.10 To whom you forgiue any thing I forgiue also Heere not Paul onely but the whole Church pardoneth Fulk ibid. 3 The Iesuites simile may bee returned vpon his owne head for as the eye and tongue in the bodie are but instruments of the life and power of the soule which quickneth the whole bodie so the gouernours of the Church do execute the discipline of the Church by the spirit of Christ which is giuen to the whole bodie The Protestants THe authoritie of excōmunication pertaineth to the whole Church although the execution and iudgement thereof to auoyd confusion be committed to the gouernours of the Church which exercise that authoritie as in the name of Christ so in the name of the whole Church Fulk totidem verbis annot 1. Cor. 5. sect 3. 1 Math. 18.17 If he wil not heare thee tell the Church this place proueth that although the exercising of the keyes be referred to the gouernours of the Church yet the authoritie and right is in the whole Church for the keyes were giuen to the whole Church The pastors and gouernours though they be excellent and principall members of the Church yet are they improperly called the Church Argument Illyrici 2 We conclude the same also out of S. Paules words 1. Cor. 2.21 All things are yours whether Paul Apollos or Cephas whether things present or things to come and ye are Christs and Christ Gods Ergo whatsoeuer power is in the Church it is the Churches not onely the common vse and the benefite thereof because it may be answered that although the keyes be onely granted to the Prelates yet they vse them to the good of the Church but the right also and possession thereof euen as the Church is the inheritance and proper possession of Christ. 3 Augustine consenteth Ecclesia quae fundatur in Christo claues ab eo regni coelorum accepit in Petro. Tract in Iohann 124. The Church which is founded vpon Christ receiued in Peter the keyes of the kingdome of heauen But the whole Church and not onely the Pastors is founded and builded vpon Christ Ergo. THE THIRD PART WHETHER THE PASTORS of the Church haue any absolute power to remit sinnes otherwise then as Ministers onely The Papistes error 75 THey spare not to say that Priests haue full right to remit sinnes and are not ministers onely thereof and dispensers but haue full power as Christ had and he that doubteth of their right herein may as well doubt whether Christ had authoritie as man to remit sinnes Rhemist annot Iohn 20. sect 3. And againe they call it an expresse power and commission yea a wonderfull power which is giuen vnto Priests to remit sinnes and therfore it followeth necessarily that men should submit themselues to their iudgement for release of their sinnes Annot. Iohn 20. sect 5. 1 They reason thus out of our Sauiours owne words Iohn 20.21 As my father hath sent me so I send you He sheweth his fathers commission giuen to himselfe and then in plaine termes most amply imparteth the same to his Apostles But Christ had full right to remit sinnes Ergo also the Apostles and their successors for they haue the same power that Christ had Rhemist annot Iohn 20. sect 3. Ans. First it is great presumption and spoken without any ground to say that Christ by sending his Apostles into the world gaue them as full large and ample commission as he himselfe had for neither the Pope in whom remaineth as they say the Apostolike authoritie by their owne confession can doe all that Christ did as to ordaine and institute Sacraments and Christ say they might forgiue sinnes without the Sacraments which the Pope cannot doe and so consequently neither the Apostles whose full iurisdiction he hath in this behalfe Bellarm. de pontif lib. 5. cap. 4. Secondly the power therefore here granted to the Apostles is in the name of Christ to declare and pronounce remission of sinnes according to the wil of God not properly in their owne power to release or absolue sinners 2 He breathed vpon them and gaue them the holy Ghost vers 22. Therefore he that denieth the Priests authoritie to forgiue sinnes he must denye the holy Ghost to be God and not to haue power to remit sinnes Rhem. ibid sect 4. Ans. What a blasphemous consequence is this The holy Ghost hath absolute power to forgiue sinnes Ergo the Apostles also and all other Priests haue the same power First by this meanes they make no difference betweene the fulnes of power in our Sauiour Christ and the communication of that power to other Ministers of Christ it is sayd that the
of euill and euill of good Hee that iustifieth the wicked and condemneth the iust they are both an abomination to GOD Prouer. 17.15 Wherefore a priest binding a penitent man and loosing a wicked man doth flatly transgresse the law and rule of Gods word neither shall his sentence be ratified in heauen 2 In saying that whosoeuers sinnes the priest bindeth or looseth his sentence standeth in effect before God they must needes admit one or both of these absurdities either to grant that a Priest cannot erre in dispensing of the â—eyes which were too shamefull a saying to giue so great a priuiledge to euery ignorant and simple priest such as their Church hath great store of which no mortall man can haue Saint Paul giueth warning to Timothie who was more then a common or ordinarie minister that he lay not his handes sodaynly vpon any ad 1. Timoth. 5. vers 22. But if Timothie so excellent a man had been free from erring in executing his function this exhortation of Saynt Paule had been needlesse and superfluous Or else they must say that the iudgement of mens soules is committed vnto them for if looke how they pronounce vpon men on earth euen so it fareth with them before GOD then the saluation and damnation of men dependeth of their sentence But the scripture sayth Doe not iudge thy brother for we shal al appeare before the iudgement seate of Christ Rom. 14.10 Men therefore are not iudges to pronounce who are saued or damned but the iudgement must be committed to Christ. But who knoweth not that the popish Church doth arrogate vnto themselues this power to define who are Saynts in heauen and whose soules are tormented in hell Thus they dealt with Iohn Husse hauing condemned him they set a crowne of paper vpon his head pictured with diuels saying vnto him Now we commit thy soule to the diuel At the burning of that worthie seruant of God and blessed martyr Iohn Frith one Doctor Cooke a fowle mouthed papist bid the people to pray no more for him then they would for a dogge And thus they take the Lords office out of his hand in taking vpon them to be iudges of men 3 I will conclude with Augustines words he sayth that sinnes are forgiuen or not forgiuen non secundum arbitrium hominum sed secundum arbitrium dei orationes sanctorum not after the will and pleasure of men but according to the will of God and at the prayers of deuout and holie men THE FIFT QVESTION CONCERNING the lawfulnesse of mariage in Ministers THis question hath three partes first whether it bee expedient or requisite that all Ministers should be tied vnto single life Secondly whether men twice maried are to be admitted into the ministerie Thirdly whether Ministers hauing entred into holie orders ought to renounce the societie of their wiues before maried THE FIRST PART WHETHER IT BE lawfull for Ministers to marrie The Papists error 77 BEllarmine confesseth that single life is not imposed vpon Ministers by the lawe of God for there is no precept either in the olde or new testament that forbiddeth Ministers to marrie but it is a positiue law of the Church most ancient and most iust kept and obserued euen since the Apostles time And therefore it is not now lawfull for Ministers to marrie cap. 18. lib. de Clericis 1 1. Timoth. 2.3 the Apostle sayth that no man that warreth entangleth himselfe with the affayres of this life But to bee maried and to haue care of houshold are counted amongst the affayres and busines of this life Ergo a Minister who is the Lords souldier ought not to entangle himselfe therewith Bellarmin Ans. First the Iesuite before confessed that they had no scripture against Ministers mariage how is it then that now he pleadeth scripture Secondly we must put the Iesuite in minde of his owne exposition of this place lib. 5. de pontif cap. 10. where this place being alleadged against the temporall dominion of Ecclesiasticall persons he answereth that this place onely forbiddeth negotiationes and mercimonia merchandise and traffick in the worlde not regimen politicum not politicall regiment If then the politicall care of a citie prouince or common-wealth be no impediment in his iudgement to the spirituall warfare much lesse without all question is the domesticall care of one familie the charge of wife and children Thirdly we vtterly denie that mariage is an hinderance or let to the calling of Ministers nay we say that it is an helpe and comfort to those that haue not the proper gifte of continencie 2 The Iesuite giueth diuers instances wherein mariage is a let and impediment to ministers As it hindreth their prayer their preaching their almes and liberalitie to the poore for they haue wife and children to care for Bellarmin Answere First belike you esteeme of mariage as of an vnholie and vnpure thing that a man can neither pray nor doe the office of a Christian performing the duetie to his wife and indeede one of your companions calleth mariage a prophanation of sacred orders Greg. Martin discouer cap. 15. sect 11. Whereas the Apostle calleth it an honourable state Heb. 13. and it was instituted in Paradise whereas before the fall of man there was no vncleane thing Secondly we denie not but that abuse of mariage both in ministers and other lay-men is an impediment to all holie actions and therefore Saint Paul giueth generall Counsell to all both ministers and others that they which haue wiues should bee as though they had none 1. Cor. 7.29 that is should liue soberly in mariage and not giue themselues to the wantonnes of the flesh Thirdly neither doth mariage hinder hospitalitie for Saint Paul requiring that a minister should be harborous 1. Tim. 3.2 giueth also rules concerning the gouernement of his familie his wife and children vers 4.11 For to whom may he better commit the care of houshold affayres then to his wife And that familie which is guided by a carefull godly huswife we see by experience to yeeld more reliefe to the poore and giue entertainement to strangers then those houses which haue none And where it is obiected that Ministers will care altogether for their children It hath been seene that single priests in time of poperie haue been more couetous and greedie to enrich their kinred then maried Ministers haue cared for the prouision of their children 3 Single life by the Apostle is preferred before the maried estate and therefore fittest for Ministers for he that is maried careth for the things of the world 1. Cor. 7 33. Rhemist Ans. First single life is preferred before mariage in all men not onely in Ministers And therefore as lay-men are not bound to single life though it be in it self more conuenient so neither ought ministers to bee 2. Though a thing in it selfe be best yet is it not vniuersally best for euery man as riches are better then pouertie because they are Gods blessing
the Pharisees did then so meane or any shall now gather vpon their words that there is a great master diuell that ruleth and commandeth the rest it was in them but a pharisaicall dreame and in the other a popish collection We deny not but that there may be degrees in power and angelicall gifts both among the good and bad angels as there shall be degrees in glorie among the Saints yet the Saints shall not be princes one ouer the other no more are the angels now Thirdly marke the answere of our Sauiour in that place If Sathan cast out Sathan Mark 3. Here Sathan is made a common name to all euill spirits But Apocalyps 12. where mention is made of the diuell and his angels the text sayth The great dragon the old serpent called the Diuell and Sathanas vers 9. Here the name Sathanas is giuen to the prince of the diuels so there is not one Sathanas but many And where our Sauiour calleth the diuell the prince of the world Iohn 14. S. Paul calleth them all principalities and powers worldly gouernours and princes of the darknesse of this world Ephes. 6.12 So there is not one prince of the diuels but they are all princes Thus Augustine expoundeth that place Draco pugnauit angeli eius id est diabolus homines voluntati eius obtemperantes The dragon fought and his angels that is wicked men obeying his will Apocalyps Hom. 9. So by Augustines sentence the diuels are not subiects to the great diuell but they are all princes and commanders of wicked men THE SECOND QVESTION OF THE MINIsterie and function of Angels THis question hath two parts first of the externall ministerie of angels in the protection and defence of the Church Secondly of their spirituall office about the prayers of Gods seruants THE FIRST PART CONCERNING the defence and protection of Angels The Papists MIchael say they is the protector and keeper of the whole Church of Christ error 3 Dan. 10.21 And as earthly kingdomes haue their speciall angels for their protectors so also haue particular Churches Dan. 10. Rhemist annot 1. Apocal. sect 9. The Protestants THE whole Church hath Christ himselfe who is the true Michael for her protector and defender And so is that place in Daniel to be vnderstood Augustine also by Michael vnderstaÌ„deth Christ the name also signifieth as much Michael that is one like vnto God see more of this before Controv. 4. quaest 1. The scripture sayeth All power is giuen to Christ and hee is with his Church to the end of the world Math. 28.18.20 He therefore is the chiefe patrone and protector of his Church Secondly It cannot be proued out of scripture that kingdomes haue their speciall Angels protectors for Dan. 10. The Princes of the Persians and Grecians were not Angels but earthly princes for Angelles doe not resist Christ and his Angelles defenders of the Church as the Prince of Percia did ver 13 Fulk ibid. but all the Angelles of heauen are readie to serue the Lord at his pleasure for the defence of his Church without anye limitation of place Zachar. 1.10 These are they whome the Lord hath sent to goe through the worlde The Angelles execute their message not in seuerall countryes but in the whole world The Papist error 4 EVerie one hath from his natiuitie an Angell for his custodie and patronage against the wicked before the face of God Gen. 48.16 Iacob saith The Angell that hath kept mee from my youth vp Acts 12.15 It is his Angel Rhemist ibid. Math. 18.10 Their Angelles behould the face of my Father Ergo euery man hath his proper Angell Answ. 1. Iacob by the Angell vnderstandeth Christ to whome it is proper to blesse Gods children the Angell blesse thy children saith he Gen. 48.16 This Angell appeared vnto him in Bethel and is called the God of Bethel Gen. 31.13 with this Angel Iacob wrestled 32. which was God as it appereth by the name of Iacob he is called Jsrael because hee had preuailed with God and the place is called Peniel I haue seene God face to face Other proper Angell Iacob had none for all the Angelles of God were appointed for his defence Gen. 32.1 He met an hoste of Gods Angelles and accordingly called the place Mahanaim 2. Neither of the other places proue that men haue proper Angels Math. 18. The children of God are said to haue their Angels not theirs as euery man his proper Angell but theirs in common because they were deputed for their defense Act. 12. Peter at that time was deliuered by one Angel but it followeth not that therefore he was his proper Angell The Protestants WE nothing doubt of the protection of Gods Angelles but that euery one hath a proper Angell appointed for his protection from his natiuitie out of scripture it is not proued 1. Sometime one Angel hath the charge of a multitude Exod. 23.20 The Lord saith to all the people of Israel I send mine Angell before thee to keepe thee in thy way 2. Sometime many Angelles are ready for the defense of one man Gen. 32.1 an hoste of Angels met Iacob Psa. 91.11 He shal giue his Angels charge ouer thee to keep thee al in thy wayes Ergo euery man hath not his particular proper Angell 3 Luke 16.22 The poore man is said being dead to be carried not by one Angell but by the Angels into the bosome of Abraham But if he had one Angell appointed to be the president of his life from his natiuitie it had beene also parte of that Angelles charge to haue conueyed his soule into Heauen So Augustine writeth Si bene vixerimus vbi a carnis vinculo anima liberata fuerit mox in occursum nostrum Angelorum chorus occurret De salutarib document cap. 39. If we liued well here when as the soule is gone from the body the holy company of the Angels are ready to meete vs he sayeth not one Angell but the whole chore or company THE SECOND PARTE WHAT OFFICE the Angelles haue about our prayers The Papists THeir opinion is that the Angelles do offer vp our prayers vnto God And they would proue it by that place Apocalyps 8.2 An Angell stood by the Altar with a golden censer and much incense was giuen vnto him to offer with the praiers of the saintes Rhemist in hunc locum Ans. Augustine vpon this place sayth that this Angell is Christ Thuribulum aureum est corpus eius sanctum the golden censer is his body ex quo Deus â—dorem suauitatis accepit out of the which God smelt a sweete sauour Homil. in Apocalyp 6. And in another place he saith Vt altare sanctificat dona sic Christus preces nostras as the altar sanctifieth the gift so Christ doth our praiers quaest in Euangel 34. First therefore this place is vnderstoode of Christ not of any Angell 2. If this place might be vnderstood of Angels that they haue some ministerie about our praiers it maketh nothing
notwithstanding for popish inuocation of Angels for the Angel here coÌ„mendeth not the prayers of the Saints by his merit but by the much incense giuen vnto him to ad to the prayers of the Saints to make them acceptable which is the sweete smell and sauour of the precious dâ—ath and merites of Christ. Fulk in hunc locum Augustine indeede sometime ascribeth such an office vnto the Angelles to carry vp our prayers to Heauen as their charge is to carry vp our soules not as mediatours or intercessors but as the Lords messengers and agents here vpon earth to reporte vnto him our affaires dicuntur Angeli preces nostras vota Deo offerre non vt deum doceant qui omnia antequam fiant nouit sed vt super his dei voluntatem consulant The Angelles are said to offer vp our prayers and vowes vnto God not to informe or instruct the Lord but onely to consult and know his pleasure tom 9. de dilection Cap. 3. in Psalm 74. for the Angels haue two offices the one to execute the commaundement of God in the world and to attend vpon him to receiue their charge Math. 18.10 the other to returne vnto God as faithfull messengers the successe of their busines in the worlde Zechar. 1.10 Now whether the Angelles be appointed of God to report vnto him our sayings and doings as other affaires of our life the scripture no where euidently sheweth Neither if it were graunted would it any thing helpe their popish inuocation of Angelles Rhemist alleadge Tob. 12.12 to proue the offering of our prayers by Angelles Answer It is neither canonicall Scripture nor agreeable vnto it Fulk annot Coloss. 2. sect 3. The Protestants THe scripture alwayes maketh Christ our onely Mediator neither Angelles nor Saints by whome our prayers and all other spirituall sacrifices are offered vnto God Fulk ibid. 1 Hebrew 13.15 Let vs by him offer the sacrifice of praise alwayes to God 1. Peter 2.5 You are an holy priesthoode to offer vp spirituall sacrifices acceptable to God by Iesus Christ. Ergo Christ Iesus is our onely Mediator Secondly Galatian 3.19 The Lawe was ordayned by Angelles in the hand of a Mediator Ergo the Angelles are one office and the Mediator another Augustine sayeth Quòd non aliquem ex Angelis dicit Mediatorem sed ipsum Dominum nostrum Iesum Christum habes alio loco vnus inquit Deus vnus mediator Dei hominum homo Christus Iesus That the Apostle calleth not any of the Angels but only Iesus Christ our Lord Mediator we haue in another place There is one God saith he and one Mediator of God and man the Man Iesus Christ. AN APPENDIX OR THIRD PART of this question whether Angelles or Saints know our heartes The Papists THe Angelles and other Celestiall spirites doe knowe our heartes and inwarde repentance And betweene the Angelles and the blessed soules of Saintes there is no difference in this case the one being as highly exalted and neere God as the other in whome and by whome only they see and know our affaires Luke 15.10 There is ioy in heauen in the presence of the Angelles ouer one sinner that repenteth Ergo they know our repentaunce Rhemist Lu. 15. Sect. 2. Ans. 1 Our heartes and inward repentance are not knowen to the Angelles but by the fruites and true effectes thereof 2 Although the elect after the resurrection shal be like in glorie to the Angelles yet it followeth not that they shall be like in all thinges much lesse that their soules now in heauen be in all thinges like vnto the Angelles whose presence and Ministerie God vseth in the preseruation of his chosen 3 That all thinges done in the worlde may be seene in God as in a glasse is but a prophane speculation and the deuise of an ydle braine Fulk ibid. Argum. 2 Abraham had knowledge of things in earth which were not in his time as that they had Moyses and the Prophetes bookes which hee neuer sawe Luk. 16. ver 29. Rhemist Answere First In this narration many thinges are spoken parabolically out of the which we must not ground any doctrine not taught els where in scripture for you may aswell say that soules haue fingers and tounges and that elementall water wil quench hell fire as that Abraham knew what books were written after his death Secondly Albeit that the doctrine of the Church comprehended in the scriptures might be reuealed to Abraham after his death yet it followeth not that he knew all thinges as you affirme the saintes doe by beholding the Maiestie of God Fulk annot ibid. The saintes therefore in heauen knowe so much as the Lord thinketh good to reueale vnto them they knowe not all things The Protestants WE deny not but that as Prophetes and holy men in this life may knowe many secret thinges reuealed vnto them by the spirit of God as Peter found out the secret fraude of Ananias Sapphirae Eliseus being absent found out Gehezi his corruption yea hee could tell what was doone in the King of Syria his chamber so the Lord may reueale vnto the saintes in heauen at his pleasure some thinges done vpon earth But that they receiued any such gift of God to know all thinges done vpon earth it is a great vntrueth and cleane contrary to the scriptures 1. Salomon sayeth in his prayer vnto God Heare thou in heauen in thy dwelling place and giue vnto euery man according to his wayes as thou knowest his heart for thou onely knowest the hearts of all the children of men 1. King 8.39 Out of this place we thus reason he only knoweth the heart that is the Iudge of all men and a rewarder of them according to their wayes But the Lord onely is iudge Ergo. Againe the wordes themselues be plaine that God onely knoweth the heart so that what knowledge of secrets the Saintes haue it is by reuelation not by searching the heart Againe S. Paul saith No man knoweth the thinges of man saue the spirit of man which is in him so the thinges of God knoweth no man but the spirite of God 1. Corinth 1.11 the Rhemist aunswer that no man knoweth the secrets of the heart naturally but by extraordinary gift he may as the Prophets did Ans. No man euer had or can haue a generall gift to know the heart but when God seeth it good to reueale it for otherwise the comparison holdeth not The spirit of God onely knoweth the things of God which also is giuen to men to know but not by receiuing any gift to search and looke into the nature and heart as it were of God for then should they knowe all the secrets of God which neuer any did but onely by reuelation of the spirite which openeth Gods secrets vnto them so farre as it is conuenient and needfull Euen after the same manner the spirite of God may reueale the secrets of the heart of man not by giuing them a generall gift
to come Ans. Mark expoundeth Mathew He saith It shall neuer be forgiuen Mark 3.29 So that not to be forgiuen either in this world or the world to come is nothing els but neuer to be forgiuen for if it be not forgiuen in this life it shall neuer be forgiuen Bellarm. Yea but Mathew must expound Marke because he setteth it downe more fully and Marke doth but abridge the Gospell written by S. Matthew De Purgat lib. 1. cap. 4. Ans. But why should not Mark rather expound Mathew seeing he writ after him and we vse to expound the former writers by the later not contrariwise AN APPENDIX OR AN APPERTINENCE TO this part concerning the burials and funerals of the dead THere are certaine poynts wherein there is no great variance or dissension betweene vs. First we confesse that it is meete and conuenient that the bodies of Christians being departed should after a seemely and comely manner be brought to the graue as Dauid commendeth the men of Iabesh Gilead for burying the bodie of Saul 2. Sam. 2.5 The brethren also tooke the bodie of Stephen buried it Act. 8.2 Secondly it is not to be denied but that lamentatioÌ„ and sorow may be made for the dead obseruing S. Pauls rule that We mourne not as those that haue no hope that is excessiuely 1. Thess. 4.13 where S. Paul doth not simply forbid Christians to sorow but not as the Gentiles The brethreÌ„ also made great lamentation for Stephen Act. 8.2 Thirdly we doe also graunt that according to the diuers customes of couÌ„treys it is not vnlawfull to vse some comely rites and ceremonies in the buriall of the dead not for religion but for orders sake as among the Israelites the mourners were wont to goe about in the streetes Ecclesiast 12.5 And Christ commended the woman in the Gospell for anoynting of him against his buriall Mark 14. But beside these poynts by vs confessed and acknowledged there are other more waightie matters as touching the order of funerals wherein we worthily and iustly dissent from our aduersaries error 16 1 They doe attribute much to the places where men are buried as in Churches and Churchyards but especially vnder the Altar Rhemist as the soules of the righteous doe rest in Christ who is that altar vnder the which the Apostle sawe the soules of Martyrs so for the correspondence to the place in heauen their bodies are commonly layd vnder the altar where the sacrifice of the body of Christ is daylie offered Annot. Apocalyps 6. vers 9. Ans. The altar of the Crosse was the onely place where the bodie of Christ was sacrificed neither need it to be often offered in sacrifice but it sufficed once onely to haue been done Heb. 9.25.27 And in the Communion we acknowledge no sacrifice but of praise and thanksgiuing Heb. 13.15 It is kept onely in remembrance of the death of Christ 1. Cor. 11.25 And how should it be auaileable for the dead seeing it profiteth not all the liuing but onely those that are present which doe eate and drinke the holy elements of bread and wine in remembrance of the bodie and blood of Christ giuen and shed for them So saith the scripture Doe this as oft as you doe it in remembrance of me 1. Cor. 11.25 The doers therefore agents and receiuers haue the present benefite not they which are absent how then can the dead receiue any solace by it It profiteth then not a whit to be layd in Churches or Churchyards or other hallowed places as they call them for all places are alike neither helpeth it the dead to be buried in one place more then another for God shall command the sea and all other places to giue vp their dead Apocalyps 20. The very heathen did confesse as much one sayth It skilleth not humÃne an sublimè putrescam whether I rot vnder or aboue the ground And another thus writeth Coelo tegitur qui non habet vrnam Heauen is a couering to him that hath no other coffin It were a foule shame then for Christians to exceede the very Gentiles in their superstitious conceits Augustine sayth Si aliquid prodest impio sepultura preciosa oberit pio vilis aut nulla If sumptuous funerals profite the wicked then homely or no burials doe hurt the godly Therefore as it helpeth not a wicked man to be buried in one place more then another so it doth not hinder or hurt the godly and righteous man 2 We condemne also their superstitious ceremonies which they vse at their error 17 funerals as the burning of Tapers which signifieth say they that the soules of the dead are aliue Bellarm. de purgator lib. 2. cap. 19. Ans. First this superstitious vse of setting vp candles was directly forbidden in the Elibertine Councel Canon 34. Of the like sort also were other superstitious vsages as the going about of the belman to will the people to pray for their soules the ringing or iangling of bels to bring their soules to heauen with queere songs and other melodie to commit the bodies to the ground and commending their soules to the protection of Saints We denie not but comely and decent orders voyde of superstition may be vsed according to the fashion of the countrey as Iacobs bodie was embaulmed after the manner of the Egyptians Genes 50.2 At the buriall of their Kings the Israelites vsed to burne odors Iere. 34.5 The Iewes manner was to wash the bodies of the dead to winde it vp in a linnen cloth and burie it with spices and odors So our Sauiours bodie was buried after the manner of the Iewes Iohn 19.40 We reade also that Ioseph was put into a coffin or chest Genes 50.26 Of these and the like customes Augustine giueth a rule writing vpon those words in the Gospell Iohn 19.40 As it was the manner of the Iewes to burie Non mihi videtur Euangelista sic frustra dicere voluisse ita quippe admonuit in huiusmodi officijs quae mortuis exhibentur morem cuiusque gentis esse seruandum in Iohann tract 120. Me thinketh the Euangelist sayd not thus without cause hereby letting vs to vnderstand that in performing such dueties of buriall to the dead the manner and custome of euery countrey is to be kept The Iewes also had a custome with some companie or frequencie of people to bring their dead to the ground Eccle. 12.5 And in the while to vse some admonition to the people concerning death and mortalitie which came in by sinne and of the wrath and mercie of God Syrus interp in Mark 14.3 Neither doe we see why it is not lawfull now among Christians at funerals and burials to haue some godly sermon and exhortation to put the people in mind of their end and to comfort them with the hope of the resurrection as also to giue God thankes for those his faithfull seruants that did glorifie him by their life and by their godly departure This seemeth also to haue been the
be adored And thus it is lawfull profitable and expedient for the Church to Canonize Saints Bellarm. cap. 7. Argum. 1. The Patriarkes and Prophets were Canonized for Saints in the old law Heb. 11. So Act. 7. Stephen other were Canonized therfore it is credible that the Lord would haue the same order still continued in his Church Bellarm. cap. 7. Ans. First neither in the old nor the new lawe were any set vp to be Saints with intent to be worshipped called vpon temples to be consecrated in their names but onely the scripture giueth testimonie of them as of holy and faithfull men and so may we also honour the blessed Martyrs whom the cruell Emperours of Rome and since them the Popes of Rome haue sent through fire and other torments to heauen Secondly when they haue as good testimonie for their Saints as we haue for the holy Patriarkes and Prophets they may be bold to pronounce them to be holy blessed Thirdly your argument followeth not vnles you will say that the Church may doe all things now which the Prophets and Apostles did then They may as well make scripture and more Canonicall bookes by the same reason as make and Canonize new Saints The Protestants THat none of the Saints are to be adored or worshipped their images or reliques or praiers to be made vnto them or any such honor to be giuen them it shall afterward appeare more at large And therefore they ought not to be Canonized to any such end or purpose We also grant that the number of Gods Saints and elect is encreased daylie and we are sure in generall as the scripture testifieth that the death of his Saints is precious in the sight of God Psal. 116.15 And that all are blessed that dye in the Lord But particularly we are not able certainly to determine of any the matter is to be left wholly vnto God and we in the meane time to hope the best Argum. 1 If the Church hath authoritie to Canonize Saints determine of the election or saluation of men then may we as well iudge of the condemnation of those that are lost for if it be knowen to the Church who are Saints in heauen they also may as wel define who are damned in hell But this none can doe nay it were great rashnes and want of charity for any so to take vpon them S. Paul saith Why condemnest thou another mans seruant hee standeth or falleth to his owne master Rom. 14.4 No man can iudge whether the seruant stand or fall but his Master Ergo if the Church presume to determine of the election or damnation of those that are departed she is nowe a Mistres and Lady rather of the Saintes then they Lords or patrones to her as the Papistes holde they are Argum. 2 Iudge not saith S. Paul 1. Corinth 4.5 before the time vntill the Lord come The iudgement then of men who are saued and who are condemned is reserued for the comming of Christ Therefore it is great presumption for men to preuent the time and to take vpon them to bee Iudges in Gods place Againe our Sauiour Christ saith that To sit at his right hand or left in his kingdome was not his to giue meaning as he was man but it shal be giuen to them for whome it is prepared of my Father Math. 20.23 How then is it in the power of any sinfull man to giue vnto any a seat either at the right hand or left hand of Christ in the kingdome of God Argument Gualter Bruti Fox page 487. Augustine also consenteth Non separatio iam cuique tuta est illius erit separatio qui non nouit errare Nos in hac vita difficile est vt nos ipsos nouerimus quantò minùs debemus de quoquā praeproperam ferre sententiam It is not safe for men now to make separation of the good and bad it belongeth to him that can not erre We in this life do hardly know our selues howe much lesse ought we to iudge rashly of others exposit in Psalm 139. Here are two reasons giuen why it is not lawfull for men to iudge of the election or reprobation of men first their iudgement is subiect to error and therefore the matter must be referred to God who erreth not Secondly we can not iudge our selues much lesse can we iudge of others Ergo no man liuing ought or is able to define either who are Saints in heauen or who are damned in Hell AN APPENDIX OR THIRD PART of other circumstances which belong to the Canonizing of Saints The Papists THey say that it doth appertaine onely to the Pope to Canonize a Saint for error 24 the whole Church and that none ought to be acknowledged for Saints but they that are so Canonized by him And that herein the Pope is of so infallible a iudgement that he can not erre in Canonizing of Saints because that ordinarily none are Canonized by the Pope for saintes which haue not beene knowne to worke miracles Bellarm. lib. 1. cap. 8.9 10. The Protestants FIrst if saintes were to be registred and Canonized as they say yet it should not belong to the Pope but to the whole Church Argum. 1 The Pope hath no authoritie ouer the whole Church no nor yet in any other Bishoppes dioces no more then they haue in his Let him be content with his owne dioces and it were to be wished that he could rule that well the whole world is too large a prouince for him 2 The whole Church hath power to excommunicate and deliuer vp to sathan 1. Corinth 5. 4. and to cut off the prophane and wicked from the Church of God as heathen and publicanes Math. 18.17 Ergo to iudge who are members of the Church and saintes of God is a matter which appertaineth to the whole Church 3 Before Anno. 800. in the time of Carolus magnus there was no saint publiquely Canonized by the pope as Bellarm. confesseth but the truth is this custome of Canonizing saints beganne not till more then 1000. yeare after Christ til Alexander the 3. his time and Gregorie the 7. I pray you then were there no saints before if there were who canonized them Secondly So much as is to be knowne of saints and holy men euery Christian is to acknowledge without any publike decree or determination of the Pope or any other for the word of God giueth rules whereby we may discern the righteous from the vnrighteous Christ speaking of false prophets sayeth By their fruites ye shall know them Math. 7.16 And againe he fayth thus to his Apostles By this shal men know that you are my disciples if you loue one another Iohn 13.35 By these rules it is easie for euery Christian to iudge who for the present time are the true disciples of Christ who otherwise Thirdly it is a most impudent and shameles saying that the Pope can not erre in canonizing of Saintes 1 Miracles are no sufficient proofe of a saint for
Rhemist annot Phiâ—ipp â— sect â— Apocal. 13.17 The Protestants 1. THe bowing at the name of Iesus as it is vsed in poperie to bend the knee at the sound thereof is not commaunded in this place which sheweth especially the subiection of all creatures of Turkes Iewes infidels yea of the deuils themselues to the power and iudgement of Christ. Secondly Protestantes haue onely taken away the superstitious abuse of the name of Iesus Thirdly the kneeling at the name of Iesus is superstitiously abused in popery for the people stoupe onely at the sound not vnderstanding what is read and so make an idoll of the Letters and syllables adoring and worshipping the very name when they heare it or see it And againe in sitting and not veyling at the name of Christ Immanuel God the father the sonne and the holy Ghost and bowing onely at the name of Iesus Fulk ibid. Fourthly due reuerence may be vsed to our Sauiour without any such ceremony of capping or kneeling Fulk Neither doe we bind any of necessitie to vse this reuerence to the name of Iesus as the Papists doe which think that Christ cannot otherwise be honoured neither doe we iudge and condemne those that doe vse it being free from superstition and grounded in knowledge and carefull not to giue offence for superstitious and offensiue ignorance is not in any case to be defended Fiftly this outward reuerence to the name of Iesus was first taken vp amongst Christians because of all other names it was most derided and scorned of the Paganes and Iewes and therefore they did the more honor it But now there is greater daunger of popish superstition in abusing holy things then of prophane paganisme in vtterly contemning them and therefore there is not such necessary and iust occasion of vsing this externall gesture now as was in former times It was not vsed of necessity then much lesse now THE SIXT QVESTION CONCERNING Temples and Churches THis question hath diuerse partes First of the forme and situation of Churches Secondly of the end and vse of Churches Thirdly of their ornaments Fourthly of the dedication of Churches Fiftly of thinges halowed and consecrated for Churches THE FIRST PART OF THE SITVation of Churches The Papists THe Churches and Temples of Christians say they are most conuenientlye and haue bene of auncient time builded toward the East Bellarmine libro tertio capite tertio de sanctis Argu. 1. Paradise was built in the East Genes 2.8 and therefore we ought to pray that way for desire we haue to our Country Ans. 1. Paradise was then Eastward vnto Moses and the Israelites being in the Wildernes when he wrote this storie but it cannot be East to all Christian nations for Paradise being planted in Eden which was part of Mesopotamia must needes be West to the Persians South to the Scythians and Tartarians North to the Aethiopians wherefore this reason is not generall for all Churches in Christian nations Secondly it skilleth not where that earthly Paradise is situate our heauenly Paradise is in heauen which is euery where open to all true beleeuers Argu. 2. Wee looke for Christ to come in the East to iudgement therefore we pray toward the East As the lightning shineth from the East to the West so shall the comming of the Sonne of man be Math. 27.24 Therefore he shall appeare toward the East Bellarm. ibid. Ans. 1. By that similitude of the lightening the sodainnes of his appearing not the place is declared Secondly it is great presumption to define that which the Scripture hath not reuealed Christes comming is onely generally set downe he shall come in the cloudes Math. 24.30 And we shall be caught vp in the cloudes 1. Thessal 4.17 There is no particular description of the place The Protestants TO vs it is no matter which way Churches are builded we may turne our selues in praier as well toward any one parte of the heauens as an other Neither doe we refuse to pray in Churches builded toward the East But that our Oratories and places of praier ought rather to be builded that way then any other out of the Scripture it cannot be proued and we holde it as a meere superstitious opinion Argu. 1. S. Paul exhorteth men euery where to lift vp pure handes 1. Tim. 2.8 He saith In euery place without exception whether toward the East or the West or wheresoeuer 2. If any place were more daungerous then other to pray in it is not so safe and perhaps more perilous to pray toward the East for Idolaters were wont to turne them toward the East and to worship the Sunne rising Ezech. 8.17 And for this cause the holy place in the Tabernacle was toward the West Exod. 26.27 And it was the custome of the Iewes to pray Westward least they should be entised to worship the Sunne rising in his strength And therfore the Iesuite maketh but a bad argument The Iewes praied toward the West Ergo. christians must pray toward the East nay rather contrary because they turned their backe to the East for feare of Idolatry Christians if any place were to be regarded more then other ought vpon the same ground also to follow the same custome for as much as all men by nature are prone to Idolatrie and the reason of their so praying seemeth rather to be morall then ceremoniall This I say not as though I commended the Iewes superstitious praying toward the West but onely to shew that they haue better reason for their custome then our aduersaries haue for their superstitious turning toward the East But to christians all places are alike Augustine saith cum quis quaritorationem câ—llocet membra sicut ei occurrit If any man be desirous to pray let him place his body as occasion serueth he saith not toward the East or toward the West ad Simplician lib. 2. quaest 4. AN APPENDIX OF THIS PART concerning the fourme and fashion of Churches The Papistes error 48 THey would haue their Churches to be built as Salomons Temple was which consisted of three partes there was first the porch or court for the people then the holy place where the Altar stood and the Priests offered sacrifice and last of all the most holy place where the Arke and Mercieseate were placed So they haue the Church porch then the body of the Church and aboue that their Sanctuarie as they call it or the queere or chauncell which was separated from the rest by steps or staires hangings or curtaines and other partitions And here must stand their Altar Bellarm. lib. 3. de 〈◊〉 Sanctor cap. 3. The Protestants COncerning the fashion and fourme of Churches and the 〈◊〉 and partitions within we will not much contend so these conditions be obserued First that all superstition be auoided in making one place of the Church holier then the rest wherein the Papists mightily offend for the queere or chauncel was for their Priests and singers the other part of the Church for lay men they were
not to enter into that holy place and thus according to the places they deuided the congregation as though one part were more holy then the other The people also were made to beleeue that to be buried in the Chauncell but especially vnder the Altar was more auailable for the dead then to be buried in the Church But where learne they that our Churches ought to haue a sanctuary as the Iewish Temple had that was an euident type and is now accomplished in our Sauiour Christ who is now entred into the heauens as the high Priest then entred into the holy place to make atonement for the people Heb. 9.24 This therefore is very grosse to reuiue and renew again Iewish types and figures And if herein they wil imitate the building of Salomons Temple to haue a Sanctuary why doe they not also build toward the West as the Temple was why bring they not their Altar downe into the body of the Church for in their holy place there was no Altar And indeed Altar we acknowledge none as afterward shal be proued But we see no reason why the communion Table may not be set in the body of the Church as well as in the Chauncell if the place be more conuenient and fit to receiue the Communicants But I pray you why is your Altar rather set in your Sanctuary then the Fonte or Baptistery they are both Sacraments as well Baptisme as the Lords Supper why should one be preferred as holier then the other Secondly all things in the Church ought to be done vnto edifiyng and therefore we allow no such partitions as doe hinder the edifiyng of the people and exclude them from hearing as in popish Churches the Priest is pued or mued vp by himselfe a great way off that his voice can hardly be perceiued of the people The Minister is so to stand and turne himselfe as he may be best heard and vnderstood of the people as Ezra had a pulpit of wood to stand in when he read the Law Nehemiah 8. 4. Augustine thus writeth Cum Episcopus solus intus est populus orat eum illo et quasi subscribens ad eius verba respondet Amen While the Bishop or Pastor praieth within the people both praieth together with him and subscribing to his words answereth Amen By this it appeareth that though in Augustines time the Minister had a place for him selfe as it is meete he should yet he so disposed himselfe that his praier was heard of all the people for otherwise how could they pray with him and subscribe or giue assent to his wordes THE SECOND PART OF THE END and vse of Churches THis part hath 3. seuerall pointes First whether the Churches of Christians are built to offer sacrifice in Secondly whether they be in themselues places more holy then others Thirdly whether they may be dedicate to Saintes THE FIRST POYNT OR ARTICLE whether our Churches are for sacrifice The Papists THe principall end of Churches is for the sacrifice of Christians and in that error 49 respect they are truely called Temples they are not onely for prayer the preaching of the word and administration of the Sacraments but chiefely for the externall sacrifice of the Masse Bellarm. cap. 4. Argu. 1. The Churches of Christians haue altars therefore sacrifices that they haue altars he thus proueth First 1. Corinth 10.21 You can not be partakers of the Lords table and the table of Deuils by the table here is meant the altar for the table of the heathen was their altar wherein they sacrificed to their Idols Ans. 1. A table is one thing an altar an other and very vnproperlye is an altar called a table this place in any wise mans iudgement maketh more against them then with them Secondly S. Paule speaketh not here of the sacrifices of the heathen nor of their altars but of the feastes which they made in their idolatrous temples which was done vpon tables of such sacrifices as had bene offered to idoles vnto the which feastes S. Paul forbiddeth Christians to come as it appeareth in the rest of the Chapter and more plainely cap. 8.10 Argu. 2. Heb. 13.10 Wee haue an altar of which they haue no power to eate that serue at the Tabernacle that is the altar whereon Christs body is offred Bellarm. Rhemist in hunc locum Ans. The Apostle speaketh expressely of participation of the sacrifice of Christs death as it is manifest in the 2. verses next following which is by a Christian faith and not in the Sacrament onely whereof none can be partakers that remayne in the ceremonial obseruations of the Leuitical sacrifices For the Apostle speaketh manifestly verse 12. of the suffering of Christ without the gate Christ therefore is the altar yea our Priest and sacrifice too You abuse this place to proue your materiall popish altars which are many but the Apostle saith we haue an altar speaking of one The Protestants THe Churches of Christians are the houses of praier made to that end that they should come together to heare the word of God read and preached receiue the sacraments and offer vp their spiritual sacrifices of praise and thanksgiuing other externall sacrifices or altars we acknowledge none Argu. 1. The temple of the Iewes was called an house of praier that is principally for praier Marke â—1 17 Moses was read and preached in their synagogues Act. 15.21 Much more are the Churches of Christians appointed for preaching and praier Act. 20.7 The first day of the weeke which is the Lords day they came together to breake bread and Paul preached vnto them Ergo the administration of the word and sacrameÌ„ts with praier is the chiefe and only cause of the holy assemblies of Christians Argu. 2. Altars we haue none in our Churches S. Paul calleth it the Lords table 1. Corinth 10.21 where wee receiue the sacrament of the bodye and bloud of Christ. And he calleth it bread which is broken 1. Corinthians 11.20 But bread is set vpon Tables not sacrificed vpon Altars Augustine also calleth it Mensam Domini the Lords table Epist. 59. epist. 50. He sheweth howe cruelly the Donatistes handled Maximian a catholik Bishop beating him with Clubbes euen in the church lignis altaris effractis immaniter ceciderunt and wounded him with the wood of the Altar which they had broken downe Where though he improperly call it an Altar yet was it a communion table framed of wood and made to bee remoued not fastened to the wall as their popish Altars were THE SECOND ARTICLE WHETHER Churches are more holy places in them selues The Papists GOd they say rather dwelleth and is present in Churches then els where error 50 and therefore it is more auailable for a man euen to make his priuate prayer in the Church Argum. 1. The Temple of Salomon was ordained euen for the prayers of priuate men and Salomon prayeth vnto God that they might be heard 1. King 8.38 So Anna prayed in the Tabernacle 1. Sam. 1.
this side and on that now on the right hand againe on the left to sigh to smite vpon his breast to lift vp the Chalice and shew it to the people and set it downe againe as also the diuiding of the host into three parts which signifie three parts of the Church in heauen in earth and in purgatorie the rinsing of part thereof in wine and eating part drie the washing of his fingers before consecration kissing of the altar the patten the booke the paxe sprinkling of holy water censing of odors crossing the chalice the bread their mouth breast and face which signe of the crosse they make aboue twentie times in one Masse while Adde also vnto these their tedious yrksome songs the rude noyse and vnedifying sound of strange instruments and the whole course of their Masse musicke set forth in a strange language and endited to the honour of Saints All these superstitious rites with diuers more vaine vnfruitfull abominable they notwithstanding with force and maine defend and maintaine Bellarm lib. 2. de missa cap. 14.15 Concil Tridâ—ntin sess 22. caâ— 7. The Protestants 1. THis multitude of humane inuentions agreeth not with the institution of the Lords Supper for we reade not of any such kissing kneeling becking bowing or the like ridiculous gestures to haue been vsed when our Sauiour instituted the Supper nor afterwards by the Apostles to haue been practised wherefore wee contenting our selues with the plaine institution of Christ doe worthily reiect all such toyes 2. Most of these gestures are impious and tend to idolatrie in the adoration of bread and wine which are but creatures and they are all friuolous and hypocriticall stealing away true deuotion from the heart and making men to rest in the outward gestures of the bodie Augustine sayth very well Corpus genibus flexis prosternis collum curuas in oratione video vbi iaciat corpus sed quaero vbi volitet animus Thou bowest the knee bendest thy bodie in prayer stretchest out thy necke I see where thy bodie lieth but what is become of thy soule 3. Concerning Church songs and Musicke Augustine thus writeth Sâ—briè Psallimus in Ecclesia diuina cantica Prophetarum We sing treatably and soberly in the Church the diuine songs of the Prophets Two conditions he requireth first that we sing holy Psalmes taken out of the scriptures Secondly that they be sung treatably and distinctly Etiam illic sayth he si sonum non sensum libido audiendi desideret improbatur Euen in good songs if we follow the sound not the sense it is to be discommended but in popish songs neither of these conditions is kept for both the dittie for the most part is idolatrous stuffed with inuocation and adoration of Saints and the note is so diuided and drawne out in length that nothing can be vnderstood THE EIGHT QVESTION OF THE FORME OF THE Masse which consisteth partly of the Canon partly of such things as are rehearsed before and after the Canon THE FIRST PART OF THE PRAIERS WHICH goe before the Canon of the Masse WE doe not vtterly condemne whatsoeuer is sayd or sung in their Leiturgie or Masse for as they haue their introite so we doe bid the people after due preparation in our Communions to draw neere We haue also our Confiteor a confession of sinnes to be said before the Communion Other formes also which haue been vsed of ancient time we doe not refuse as Dominus vobiscum The Lord be with you Kyrieeleson Lord haue mercie of vs Sursum corda Lift vp your hearts with Alleluia praised be God and Sanctus Sanctus holy holy and Gloria in excelsis Glorie be to God on high the preface also to the Communion Verè dignum iustum est It is meete right and our bounden duetie And we vse also the Lords praier after the distribution These formes we mislike not vsing the same our selues which notwithstanding we borrowe not from them but from the ancient and purer ages of the Church But the corruptions additions immutations which are vsed by them in these prefaces to the Masse we doe vtterly condemne as their introite and confiteor is stuft full of idolatry and inuocation of Saints their Kyrieeleson is 9. times repeated in an vnknown toung Eleuation and adoration was brought in by Pope Honorius anno 1222. the Agnus was deuised by Pope Sergius ann 700. the Pax by Innocentius plura apud Foxum p. 1403. THE SECOND PART OF THE Canon of the Masse The Papists 1. FIrst the forme of their Masse they haue they say by tradition from the Apostles error 139 Rhemist 1. Cor. 11. sect 22. The Protestants THeir owne authors doe testifie that euery patch of their Masse was thrust in by Popes later then the Apostles as by Leo the 1. Gregory the 1. Gregory the 3. Innocentius the 3. Honorius the 3. with many other yea Gregory the 1. confesseth that one Scholasticus made the most part of the Canon Ergo it was not deuised by the Apostles Bellarmine answereth that Gregory setteth not downe any one man by this name Scholasticus but meaneth generally some notable learned man and in this sense S. Peter saith he which was the author of the Canon may be called Scholasticus Bellarm. cap. 19. Ans. This deuise of the Iesuite is rather to be laughed at then to be confuted who euer heard before that S. Peter and the other Apostles were Scholastici Schoolemen what is this els but to set the spirite of God to schoole in saying that the Apostles being men endued with the holy Ghost were brought vp in Schooles Againe Gregory findeth fault with the said Scholasticus that in composing the Canon he would put in his own praiers and leaue out the Lords praier but if this Scholasticus had beene Peter I think Gregory would not haue beene so bolde as to haue rebuked him The Papists 2. THe Canon of the Masse they say is perfect and absolute voide of all error and therefore not to be changed or abrogated Concil Trident. sess 22. can 6. Bellarm. cap. 21. The Protestants BVt we on the contrary side more truly and agreeably to Scripture doubt not to say that there can be nothing more corrupt abominable fuller of all impiety heresie lying then is their idolatrous sacrifice of the Masse as it shall now more particularly appeare by the collection of the seuerall errors THE ERRORS AND BLASPHEMIES that are to be found in the Canon of the Masse 1. THe Priest speaking of the bread and wine thus saith Which we offer vnto thee for thy holy Catholike Church and againe afterward Which we offer for the redemption of their soules What great blasphemie is this to offer bread wine for the redemption of the Church for the which Christ in great loue offered vp himselfe 2. The Priest saith Worshipping the memoriall of the Virgine But Christ instituted the Sacrament to be kept in remembrance of himselfe and not for the worship of Saints 3. By
vs sustine hath bene mine I haue endured the labour I would abstine might be theirs that they would abstaine from ill speaking Lastly if I haue taken vpon me more then is performed I haue done foolishly for that olde verse might haue warned me sufficiently Sumite materiam vestris qui scribitis aptam viribus But I trust by the gratious assistance of God I haue in some smal measure accomplished that I would and I say with Augustin Gratias ago Deo qui quantum voluit donando quod voluit fari promisit et vâ—i voluit tacendum linguae terminum posuit For it is God that gaue me strength to proceede so far as I haue done and hath set me my bouÌ„ds which I should not passe for no mâ—n may exceede the line and measure of his gifts 2. Corin. 10.14 Thus I end commending these my labours to the charitable and christian iudgement of the Church of God whom I desire to profit and to your Honors protection whom I wish in vertue and honor to tread your Fathers path and both of you to liue so long as it pleaseth God to his glory and the comfort of his Church and afterward to be euerlastingly rewarded in heauen through the onely merits of Christ Iesus to whom be praise for euer Your Honors to commaund in the Lord Christ Andrew Willet HERE ENSVE THE CONTROVERSIES OF THE FIVE OTHER POpish Sacraments Penance Matrimony Confirmation Orders Extreme Vnction THE FOVRTEENTH CONTROVERSIE of popish Penance VNto this controuersie belong these questions following First of the name Penance whether it be rightly giuen 2. Whether that which they call Penance but we much better Repentance be a Sacrament 3. Whether there be any other Sacrament of repentance beside Baptisme 4. Of the essentiall partes of penance as the matter and forme and of the 3. material parts Contrition Confession Satisfaction with an appendix whether repentance goe before faith 5. Of Contrition 1. The cause thereof 2. The quantity thereof 3. Whether it be ioyned with faith 4. Whether it be satisfactory 5. Whether contrition be necessary for venial sinnes 6. Of contrition which onely proceedeth of feare 6. Of Auricular confession 1. Whether it be necessary 2. whether it be a diuine ordinance 3. To whom it is to be made 4. Of the time 7. Of satisfaction with the seuerall branchâ—s of this question 8. First of penall iniunctions 1. Whether necessary 2. By whom to be imposed Secondly of indulgences 1. Whether there be any such 2. The grouÌ„d of them 3. In whose power they be 9. The circumstances of penance 1. Their habite 2. Their workes 3. Of the time of their penance THE FIRST QVESTION OF THE name of Penance The Papists THe Latine word Poenitentia which they translate Penance being deriued of error 1 poena doth signifie say they not onely confession and amendement of life but contrition and sorrow for the offence and painefull satisfaction Bellarm lib. 1. cap. 7. Argum. Math. 11.21 the word must needs signifie sorrowful paineful and satisfactory repentance Rhemist Math. 3.2 The Protestants Ans. THe place quoted out of S. Mathew proueth no such thing where our Sauiour saith that Tyre and Sâ—don would haue repented in sackecloth and ashes which is no satisfaction for sinne but an outward signe of true sorrow for sinne Argum. The Greeke word euery where vsed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth as Laurentius Valla noteth emeÌ„dationem mentis the change or amendemeÌ„t of the minde and no such outward satisfactory penance as they pretende Wherefore it is more fitly englished Repentance And although the Latine word Poenitentia doe not properly expresse the Greeke word to the which resipiscere resipiscentia repentance and to repent do better answere yet agere poenitentiam in Latine is not to doe penance as the Rhemists translate it but is all one as to say repent yea and so the Rhemists themselues read be penitent Mark 1.15 and not doe penance And Act. 11.18 they translate poenitentiam repentance Augustine thus taketh this word poenitentia Rectè poenitens quicquid sordium contraxit oportet vt abluat saltem mentis lachrymis The true penitent man must at the least wash away his sinnes with the teares of the minde If then repentance be in the soule what is become of this outward satisfactorie penance THE SECOND QVESTION WHETHER THERE be any Sacrament of penance The Papists error 2 CHrist they say instituted the Sacrament of penance when he breathed vpon his Apostles after his resurrection and said vnto them Receiue ye the holy Ghost whose sinnes ye remit they are remitted whose sinnes ye retaine they are retained Ioh. 20.22 The faculty of the Priesthoode coÌ„sisting in remitting of sinnes is heere bestowed vpon the Apostles Rhemist annot Ioh. 20. sect 5. Herevpon they are bolde to conclude that penance is truely and properly a Sacrament Concil Trident. sess 14. canon 1. Bellarm. lib. 1. de poenitent cap. 10. Ans. 1. If the power of remission of sinnes were heere first instituted how could the Apostles baptize or minister the Lords supper before without power to remit sinnes to the penitent Christ therefore in this place doth but renewe and confirme the authority of their Apostleship which was granted to them before Math. 18.18 Secondly this power here giuen is principally exercised by preaching of the word of God and denouncing publikely or priuately the promises of God for remission of sinnes to the penitent or the threates and iudgement of God in binding the sinnes of the obstinate and impenitent So Luke 20.24 Christ commandeth his Apostles to preach repentance and remission of sinnes in his name Thirdly we confesse also a iudiciary power of the keies in binding and loosing which is exercised in ecclesiasticall discipline in punishng and absoluing according to the word of God as the incestuous person was bound when he was deliuered vp to Sathan 1. Cor. 5.5 he was loosed againe when he was restored to the Church 2. Cor. 2.7 But neither this nor the other was commended to the Church as a Sacrament The Protestants TRue repentance we doe acknowledge which is a dying to sinne and a walking in newnes of life Rom. 6.4 But a Sacrament of repentance we finde none in Scripture and therefore we deny it Argum. 1. In euery Sacrament there is an externall sensible element as water in Baptisme bread and wine in the Lords Supper but there is none in their penance Ergo no Sacrament Bellarm. answereth that the words of absolution and confession are the outward signes in penance it is not necessary it should be a visible signe it is a sensible signe being audible cap. 11. Ans. 1. There must be the word beside the element as Augustine saith Accedat verbum ad elementum Let the word be ioyned to the element and it maketh a Sacrament the word it selfe cannot be the element for the same thing cannot both sanctifie and be sanctified And if the audible word be the element by