Apostle but we are sure the Pope is none neither successor of any Apostle but very Antichrist Ergo we haue more iust cause to examine his decrees 4 Lastly let Augustine speake Nouit charitas vestra omnes nos vnum magistrum habere sub illo condiscipulos esse nec ideo magistri sumus quia de superiore loco loquimur vobis sed magister est omnium qui habitat in nobis omnib You know brethren saith he that we are all felow scholers vnder one maister and though we speake to you out of an higher place yet are we not your master he is the teacher and master of vs all that dwelleth in our harts Ergo the spirite of God speaking in the scriptures is the chief and best interpreter thereof THE THIRD PART OF THE SIXTH QVEstion concerning the meanes or methode to be vsed in interpreting of Scripture The Papistes error 10 OVr aduersaries prescribe this methode and course to be takē in expounding of scripture which consisteth in foure rules the generall peactise of the Church the consonant interpretation of the fathers the decrees of generall Councels lastly the rule of faith consisting partly of the scriptures partly of traditions vnwrittē Stapleton Cōcerning the three first we haue already touched them in part they appeare to be insufficient First the Councels and fathers he made chief interpreters of Scripture before and now they are but meanes what other chief iudge then is there to vse these meanes surely none but the scriptures Secondly these meanes are most vncertaine the practise of the Church is often changed fathers agree not in their expositiōs and Councels can not alwayes be had Concerning the rule of faith consisting of vnwritten verities he groundeth it falsely vpon that place Rom. 12.6 let vs prophecie according to the rule of faith and Gal. 6.16 as many as walke according to this rule This rule was a certaine platforme of Religion geuen by the Apostles before the Scriptures were written according to the which say they the Scriptures were afterward compiled by the Apostles Rhemens in Rom. 12.6 Answere S. Paul meaneth no other rule but that which is set downe in his writings no other forme of doctrine but that conteined in his Epistles as in the 6. to the Galathians speaking of this rule he alludeth to the former verse where he saith he reioyced in nothing but in the Crosse of Christ his rule therfore is to receiue Christ onely without the ceremonies or workes of the law against the which heresie he disputeth in the whole Epistle But of all other it is a great blasphemie to say that the Apostles set downe the Scriptures by a rule as though the spirite of God by whom they spake had neede of any such direction The Protestantes WHen we say that the scriptures must expound them selues our meaning is that by certaine compendious and ready meanes we should labour to vnderstand the scriptures by them selues the meanes are especially these foure First to haue recourse to the originall toung as in the old Testament to the Hebrue in the new to the Greeke as 1. Tim. 2.15 through bearing of children they shal be saued if they continue in faith and loue In the English it is doubtfull whether this clause if they continue in faith be referred to children or to those that beare them but read the Greeke and the doubt is remoued for bearing of children is all one word in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that it must needes be vnderstood of the women for this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bearing of children is in the singular number that which foloweth of the plurall and it is but an action not a person so that it should be improperly sayd if they continue that is in bearing of children Stapleton obiecteth against this meane that it is not now needefull seeing there is a perfect and absolute translatiō authorised by the Councell of Trent he meaneth the vulgare Latin We answere First it is no perfect but an erronious translation and verie corrupt Secondly if it were neuer so perfect yet for more certaintie it is profitable to search the originall euery man will trust his owne skill rather then another mans Thirdly the Councell did fondly in authorising an old blind translation before the authenticall copies of the Hebrue and Greeke 2 Secondly the scope of the place the circumstance of it with that which goeth before and commeth after must be wayghed which will bring great light to the place we haue in hand an example we haue 1. Pet. 4.8 loue couereth multitude of sinnes the Papistes gather out of these words that loue doth iustifie vs before God and taketh away our sinnes but by the circunstance of the place the Apostole saying immediatly before haue feruent loue among you it is euident he vnderstandeth brotherly loue amōgest our selues whereby faultes are buried forgeuen and forgotten Stapleton obiecteth that this is but an vncertaine way and many times fayleth for the scripture passeth many times from one matter and argument to another how then can it helpe to consider the circumstance of the place being of a diuerse matter We answere we say not that any of these meanes serueth for euery place but when one fayleth to vse another when the circumstance helpeth not to runne to the originall if there we find no succour to cōpare places together and when we may to vse them all or the most 3 Thirdly the conference of places is very profitable as Iames. 2.21 Abraham was iustified by workes compare it with that place Rom. 4.2 there S. Paule saith flatly that Abraham was not iustified by workes Wherfore seeing one Apostle is not contrary to the other we must needs gather that this word iustified is diuersly taken Paule saith that Abraham was not iustified that is made righteous before God by his workes Iames saith he was iustified that is declared to be iust before men and so Thom. Aquinas expoundeth it Stapleton obiecteth that this meanes in cōparing of places is of it selfe many times of smal force Answere as though we affirme that these meanes must be vsed asunder and not rather ioyntly together and where one fayleth another to helpe Secondly some things are found but once in the scriptures Aunswere they are then either very plaine or not greatly necessarie Thirdly heretikes haue erred in comparing of Scripture Answere they compared them not diligently nor with a syncere minde but corruptly and negligently 4 The fourth rule is the analogie and proportion of faith which is nothing els but the summe grounds of Religiō gathered out of scripture such as are conteined in the Creede the Lordes Prayer the ten Commaundements and in our whole Catechisme We must take heede that in the interpretation of Scripture we swarue not from this rule of faith nor impugne any principle of Religion Wherefore the Papistes interpretation of those wordes of Christ we do reiect Hoc est corpus meum this is my
the Apostles writings Secondly if there were other matters which Christ vttered not how foloweth it nay what great presumptiō is it to say that those trifles and apish toyes which the Papistes vse in their Idolatrous sacrifice and their other beggarly ceremonies which boyes may well laugh at are those profoūd matters which the Apostles were not then able to conceiue 3 That of all other they take to be an inuincible place 2. Thess. 2.15 keepe the instructions or traditions which ye haue bene taught either by word or by Epistle Ergo there are traditions besides scripture We aunswere when S. Paule wrote this Epistle all the scriptures were not writtē wherefore besides these two short Epistles which do not conteine the summe of the Gospell nor all necessarie preceptes he by his preaching supplied what was wanting and so declared vnto them the whole mysterie of the Gospell as he saith 1. Thess. 2.2 these he calleth his traditions because yet he had not written his other Epistles wherein those instructions and traditions are conteined This then is but a weake argument the Thessalonians had other instructiōs and traditions beside the two Epistles writtē vnto them Ergo they had other traditiōs beside all the writings of S. Paule and the other Apostles this is their mayne and waightie argument The Protestantes FIrst we graunt that all things are not written which our Sauiour Christ and the Apostles taught and that it was the Gospell which they preached as well as this which is written yet in substance they preached the same Gospell which now is expressed in the scripture neither was there any necessarie precept deliuered in their Sermons which is not now to be found in the scriptures Secondly we denie not but there were certaine rites and orders ordained by the Apostles in diuerse churches which were not cōmitted to writing because they were not to continue and endure for euer in the Church as that precept Act. 16. that the Gentiles should abstaine from strangled and from bloud Thirdly we also graunt that the Church may vse externall rites and orders either left by tradition or ordained by the Church for decencie and comelynesse and tending to edification But we constantly affirme that there are no traditions in the Church of God necessarie to saluation beside scripture wherein all things are conteined necessarie to saluation both concerning faith and manners 1 It is not lawfull as to take ought from the word of God so to adde any thing vnto it Deut. 12.32 Apocal. 22.18 But they which bring in traditiōs necessarie beside the scriptures do adde vnto them Ergo. To the proposition the Iesuite aunswereth that all addition to the word of God is not forbidden for the Prophets did write after Moses the Apostles after the Euangelistes We aunswere that those holy men had authoritie from God to compile scripture if the Papistes haue the like Apostolike authoritie for their traditions let them shew it and we will beleeue them Secondly the Prophetes did but explane Moses and expound the law and the Apostles did as it were set forth their Commentaries vpon the Gospell this therefore was no addition because they did not derogate from the perfection of the scriptures any way To the assumptiō they aunswere that their traditions are but expositiōs of Scripture We aunswere their traditions are cleane contrarie to Scripture as the worshipping of Images and the sacrifice of their Masse and they adde to Scripture making it vnperfect saying it doth not conteine all things necessarie to saluation Wherefore they can not escape that curse which they runne into that adde to the word of God 2 All traditions among the Iewes besides the law were condemned Math. 15.3 Ergo all vnwritten traditions now must be abolished The Iesuite aunswereth First Christ condemned not the auncient traditions of Moses but those which were newly and lately inuented Aunswere first the Scripture maketh no mention of any such traditions of Moses Christ biddeth them search the Scriptures not runne vnto traditions Secondly these seemed to be auncient traditions bearing the name of Elders traditions and they were in great authoritie amongest the Iewes most like because of some long continuance Secondly saith he Christ findeth fault with wicked and impious traditions Aunswere First their traditions were not openly and plainly euill and pernicious but had some shew of holynesse as the washing of pots and tables and beds I would the Papists did not here take thē selues by the nose whose traditions come nearer to open impietie and blasphemie then theirs did Secondly Christ in opposing the Scripture against traditions therein condemneth all traditions not written besides the Scripture 3 If Paule preaching the whole Gospell Act. 20.27 did say none other things then Moses and the Prophetes then all things necessarie to saluation are conteined in the Scriptures For it can not be said to be a whole and perfite Gospell if any thing necessarie to saluation be wanting But Paule preached nothing but out of Moses and the Prophetes Act. 26.22 Ergo much more now is the Scripture a perfect rule of faith we hauing beside Moses and the Prophetes the holy writings of the Euangelistes and Apostles 4 Last of all although we might multiplie many arguments but these I trust strongly concluding out of Scripture may serue as a sufficient bulwarke against all Popish paper bullets Let vs heare in the knitting vp the iudgement of Augustine In his rebus inquit in quib nihil certi statuit Scriptura mos populi Dei vel instituta maiorum pro lege tenenda Epist. 86. In all those things saith he speaking of externall rules and ceremonies of the which we haue no certaine rule out of Scripture the custome of the people of God and the godly constitutions of our forefathers must stand for a law but concerning matters of faith and good maners the Scriptures do giue certaine rules as in another place In ijs quae aperte in Scriptura posita sunt inueniuntur illa omnia quae continent fidem moresque viuendi De doctrin Christian. 2.9 all things appertaining to faith and the rule of life are plainlie expressed in the Scripture Ergo by the sentence of Augustine traditions besides scripture haue nothing to do with the doctrine of faith and manners but do consist onely in externall rites and customes of the Church THE SECOND GENERALL CONTROVERSIE CONCERNING THE CHVRCH HAuing now finished the questions betweene our aduersaries and vs concerning the Scriptures and word of God which all do belong to the Propheticall office of Christ in the next place such controuersies are to be handled as do concerne the Kingly office of Christ. And seeing the Church of Christ is his kingdome where he ruleth and raigneth we must intreat of the Church and first in generall of the whole and in speciall of the partes and members This present controuersie concerning the Church in generall standeth vpon fiue principall questions 1 Of the definition of the Catholike Church two partes
body who would haue the verie flesh of Christ present in the Sacrament for this is against the article of the Creede that Christ is ascended into heauen and there sitteth till his comming againe in iudgement Concerning these meanes thus writeth Augustine Rarissime inuenitur ambiguitas in verbis proprijs quam non aut circumstantia ipsa sermonis qua cognoscitur Scripturarum intentio aut interpretum collatio aut praecedentes soluat inspectio de doctrin Christ. lib. 3.4 There is almost no ambiguitie in any word properly vsed that is not metaphoricall or borrowed which may not either by the circumstance of the place the conference and comparing of interpreters or by looking into the originals easily be taken away Augustine we see approueth this methode though our aduersaries like it not Besides these prayer must be vsed before we enterprise any thing that the Lord would direct vs. And they which cā not so easily take this course which is prescribed shall do well to seeke helpe of learned and godly expositors or to consult with their Pastors and Ministers Ex Whitacher quaest 5. cap. 9. THE SEVENTH QVESTION CONCERNING the perfection and sufficiencie of Scripture THis question is deuided into three parts First whether the Scriptures be absolutely necessary Secōdly whether they be sufficient without vnwritten traditions Thirdly whether there be any traditions of faith and manners beside the Scriptures THE FIRST PART OF THE NEcessitie of the Scriptures The Papistes THe Iesuite laboureth to proue that the Scriptures are not simply necessarie error 11 which we denie not for meate is not simply necessarie for God may preserue man without so in respect of God nothing is simply necessarie God is not necessarily tyed to vse this or that meanes but his argumentes do tend to this end to shew that the scriptures are not necessarie at all and may be spared in the Church so saith Petrus a Soto the Scripture was not alway extant and it is not necessarie vnto faith And the Scripture it not now so necessarie since Christ as it was afore Tilman de verbo Dei error 17. 1 There was no Scripture from Adam to Moses for the space of two thousand yeares and yet true Religion was kept and continued and why might not true Religiō be as well preserued a 1500. yeare after Christ without scripture as afore We answere It foloweth not because in times past God taught his church by a liuelie voyce that the written word is not necessarie now for the Lord saw it good that his word should be left in writing that we might haue a certaine rule of our faith in this corrupt and sinfull age And what els is this but to cōtroll the wisedome of God saying it is not necessarie or needfull for the Church which the Lord saw to be needfull for if the Lord had thought it as good for vs to be taught without Scripture as in that simple and innocēt age of the world I meane innocent in respect of vs he would not haue moued and stirred vp his Apostles to write 2 After the time of Moses when the law was written yet there were many that feared God amongest the Gentiles which had not the Scriptures as Iob and the other his friends Ergo the scripture not necessarie The Iewes also them selues vsed traditions more then Scriptures as Psal. 44. v. 1.2 the fathers did report the workes of God to their children by the negligence also of the Priests the law was lost as 2. King 22. we read that the volume of the law was found which had bene missing a long time We answere First euē the faithfull amōgest the Gētiles did read the scripture as the Eunuke Act. 8. had the booke of the Prophet Isay. Secondly the Iewes declared the workes of God vnto their children but the same were also written as how the heathen were cast out before them and of their deliuerāce out of Egypt those were the things they heard of their fathers as we read Psal. 44. 78. yet all these things are recorded in the bookes of Moses Thirdly what though the Priests were negligent in preseruing the scriptures it is no good argument to proue that therefore they are not necessarie neither was the whole booke of the law lost but either Moses owne manuscript or the booke of Deuteronomie Yet he hath proued nothing 3 The Church after Christ wanted the Scriptures many yeares Ergo they are not necessarie We aunswere it is a great vntruth for the old Testamēt the Church could not be without and the new Testament was written not long after in the age of the Apostles whose liuely voyce and preachings were vnto them as their writings are now to vs. See now what strong arguments they bring the scriptures were not necessary in the time of the Patriarkes when God taught them by his owne voyce they were not necessarie in the time of the Prophetes and Apostles when they had mē inspired of God to teach them Ergo they are not now necessarie when neither God teacheth from heauen neither haue we any Prophetes or Apostles to instruct vs by heauenly reuelations nay rather because they were not necessarie then when they had other effectuall meanes notwithstanding they are necessarie now seeing there is no other way of instruction left vnto vs. The Protestantes THat the scriptures are necessarie for the people of God the reading preaching and vnderstanding whereof is the onely and ordinarie meanes to beget faith in vs we thus proue out of the Scriptures them selues 1 The scriptures conteine necessarie knowledge to saluation which can not be learned but out of the scripture Ergo they are necessarie The knowledge of the law is necessarie but that onely is deriued from the Scripture as the Apostle witnesseth Rom. 7.7 he had not knowen lust to be sinne vnlesse the law had said thou shalt not lust And if the right knowledge of the law is not learned but out of the scripture much more the knowledge of the Gospel is more high and mysticall and more straunge vnto our nature 2 That whereby we are kept frō error and doubtfulnes in matters of faith is necessarie but this is performed by the scripture Ergo. First the Scripture keepeth vs from error Math. 22.29 ye erre not knowing the scriptures saith our Sauiour The ignoraunce of scripture was cause of their error Secondly if our knowledge were onely builded vpon tradition without scripture we should be doubtfull and vncertaine of the truth so S. Luke saith in his Preface to Theophilus I haue written saith he that thou mightest be certaine of those things whereof thou hast bene instructed Hence we conclude that although we might know the truth without scripture as Theophilus did yet we can not know it certainlie without 3 If the scriptures be not necessarie then we may be without them but this can not be Ergo the scriptures can not be spared for then God had done a needlesse and superfluous worke in stirring vp
the prosecuting whereof if sometime I chance to misse I say with Augustine Nunquam errari tutius existimo quà m cum in amore nimio veritatis reiectione nimia falsitatis erratur I thinke a man can neuer more safely erre then when he erreth in the too much loue of the truth and the reiecting of falsehoode I haue labored in this worke to set downe not onely the chiefe and principall but euen the most and in a manner all the controuersies of religion betweene vs and the Papists maintained this day If any thing bee missing I say againe with Augustine Tale esse arbitratus sum cui mea responsio necessaria non fuisset siue quia ad rem de qua agitur non pertinet siue quod tam leue esset vt à quolibet redargui facillimè posset I thought it to be such as vnto the which mine answere was not needefull either because it was not pertinent to the matter in hand or else of so small moment that euery man might easilie answer vnto it I haue no more to say but this If thou findest thy selfe any thing profited or helped good Christian Reader by these simple labouâ—s of mine giue God the praise and I will praise him with thee but one thing let mee pray thee Quisquis legis nihil reprehendas nisi cum totum perlegeris atque ita forte minus reprehendes Whosoeuer readest in this booke reprehend nothing before thou hast read the whole and so perhaps thou wilt be more sparing in rephending The Lorde giue vs all grace to loue the truth that they which knowe it may liue thereafter and they which as yet knowe it not may seeke for it and wee all may embrace the Counsell of the wise man to Buy the trueth but in no wise to sell it that is by all possible meanes to labour for it and hauing attained thereunto for no earthly respect for feare or fauour to depart from it The Lord God Iesus Christ Iehouah Emmanuel our blessed Sauiour and Redeemer who is the way the truth and the life giue vs of his heauenlie grace that wee may walke obediently in his waies and constantly professe his truth that in the end he may bring vs to eternall life Amen Soli Deo immortali patri Filio cum Spiritu sancto sit omnis honor gloria A PARTICVLAR INDEX OR TABLE OF ALL THE CONTROVERSIES WITH THEIR SEVERAL questions contained in this treatise The contents of the first Booke This Booke containeth seuen Controuersies The first Controuersie of the Scriptures hath seuen questions 1. quest Of the number of the Canonicall bookes of Scripture pag. 2. 2. Of the authenticall edition of Scripture pag. 12. 3. Of the vulgar translation of Scripture and of publique prayers in the vulgar tongue pag. 16. 4. Of the authoritie of Scripture pag. 20. 5. Of the perspicuitie and plainnes of Scripture pag. 23. 6. Of the interpretation of Scripture 3. parts 1. Of the diuers senses of Scripture pag. 26. 2. Who ought to expound Scripture pag. 28. 3. Of the manner of expounding Scripture pag. 30. 7. Of the perfection of Scripture 3. parts 1. Whether the Scripture be absolutely necessarie p. 33. 2. Whether they be sufficient pag. 35. 3. Of vnwritten traditions beside Scripture pag. 38. The second generall Controuersie concerning the Church containeth fiue questions 1. quest Of the definition of the Church 2. parts 1. Whether wicked men be members of the Church pag. 43. 2. Whether the Church be inuisible pag. 46. 2. Whether the Church may erre 2. parts 1. Whether the Catholike Church may erre at all or not pag. 49. 2. Whether the visible Church vpon earth may fall into Idolatrie or Apostasie pag. 52. 3. Of the notes and markes of the Church 1. Antiquitie pag. 55 2. Vniuersalitie pag. 57 3. Succession pag. 59 4. Vnitie pag. 60 5. Miracles pag. 63 6. The gift of prophecying pag. 66 4. Of the authoritie of the Church 2. parts 1. What authoritie it hath in matters of faith and whether wee are to beleeue in the Church pag. 73 2. Of the ceremonies of the Church pag. 76 5. Of the Church of Rome two parts 1. Whether it be the Catholike Church pag. 78 2. Whether it be a true visible Church pag. 79 The third controuersie of generall Councels containeth eight questions 1. quest Whether Councels be absolutely necessarie pag. 81 2. By whom generall Councels ought to be summoned pag. 83 3. Of what persons Councels ought to consist pag. 84 4. Who ought to be the president in Councels pag. 88 5. Whether Councels may erre or not pag. 90 6. Of the authoritie of Councels pag. 93 7. Whether they be aboue the Pope pag. 95 8 Of the conditions requisite in generall Councels pag. 98 The fourth controuersie of the Bishop of Rome called the Pope ten questions 1. Whether the regiment of the Church be Monarchicall pag. 100 2. Whether Peter were Prince of the Apostles and assigned by Christ to be the head of the Church pag. 105 3. Of Peters being at Rome two parts 1. Whether Peter were at Rome pag. 112 2. Whether Peter were Bishop of Rome pag. 116 4. Whether the Bishop of Rome be the true successor of Peter pag. 118 5 Of the primacie of the See of Rome sixe parts 1. Whether the Bishop of Rome be aboue other Bishops pag. 120 2. Concerning appeales made to Rome pag. 122 3. Whether the Pope bee subiect to the iudgement of any pag. 124 4. Whether the Pope may be deposed from his Papacie pag. 125 5. The originall of the primacie of Rome p. 128 6. Of the names and titles of the Bishop of Rome pag. 131 6. quest Whether the Pope of Rome as likewise whether the Church of Rome may erre pag. 134 7. quest Of the spirituall iurisdiction of the Pope two parts 1. Whether hee may make lawes to binde the conscience pag. 141 2. Whether all Bishops do receiue their Ecclesiastical iurisdiction from the Pope p. 145 8 Of the temporal iurisdiction of the Bishop of Rome two parts 1 Whether the Pope be aboue Kings and Emperours pag. 148 2 Whether he be a temporall prince pag. 151 9 Of the Popes prerogatiue 3. parts 1 Of his power dispensatiue pag. 154 2 Of his power exemptiue Ibid. 3 Of his power transcendent Ibid. 10. Of Antichrist 9. parts 1 Whether Antichrist shal be one particular man pag. 155 2 Whether Antichrist be yet come and how long he shall raigne pag. 157 3 Concerning the name character of Antichrist p. 162 4 Of the generation of Antichrist pag. 168 5 Of the seate and place of Antichrist pag. 169 6 Of the doctrine of Antichrist pag. 172 7 The miracles of Antichrist pag. 176 8 The warres and kingdome of Antichrist pag. 179 9 Whether the Pope be Antichrist pag. 182 The fift controuersie of the Clergie sixe questions 1. quest Of the name of Clerkes or Clergie men pag. 190 2 Of the election of Bishops and
third of Iohn the last Chapter of Marke We differ not then in the new Testament vnlesse it be concerning the author of the Epistle to the Hebrews which ouer aduersaries stoutly affirme to be S. Pauls which we deny not neither certainly can affirme it seeing in some Greeke copies it is left out and in the Syriacke translation But it mattereth not who was the author seeing we receiue it as canonicall for the title is no part of the booke and so neither of Scripture and we receiue many bookes in the old Testament the authors whereof are not perfectly knowne So then all the question is about the Apocrypha of the old Testamēt they are called Apocrypha because they are hid and obscure not because their authours are vnknowne for as I sayd we knowe not by whom certaine Canonical bookes were written neither are they so called because of some vntruthes conteined in them contrary to Scripture as the most of them haue for it foloweth not that euerie booke which hath no vntruth or lye should straight wayes be taken for Scripture but they are therfore iudged and called Apocrypha because they were not in former time receiued into publike and authentick authoritie in the Church neither to be alledged as grounds of our faith though they may be read for example of life and may haue other profitable vse But the Canonicall Scripture onely hath this priuiledge to geue rules of faith and thereupon it hath the name that we may be bold to beleeue and ground our faith vpon the canonicall holy Scripture which is the onely word of God Wherefore out of this number of Canonicall Scripture we exclude all the books afore named therfore let not the reader be deceiued that although they be ioyned in one volume with the Scripture to think that they are for that of the same authoritie and credit with the rest first we will shew one reason in general and afterward come vnto the particular books in order 1 All canonical scripture in the old Testament was written by Prophets we haue a sure word of the prophetes saith S. Peter 2.1.19 and S. Paule Rom. 16.26 calleth them the Scriptures of the Prophets But none of those bookes aforenamed of Tobias Iudith and the rest were written by the Prophets for they were all written since Malachies time who was the last Prophete as the Church complaineth Psal. 74.9 There is not one Prophete nor any that can tell vs how long Ergo none of these bookes are canonicall 2 All the canonicall bookes of the old Testament were acknowledged of the Iewes and Hebrues for they were then onely the Church of God and where should Scripture be found but in the Church to them sayth S. Paule were committed the oracles of God Rom. 3.2 But the Iewes receiued none of these books for none of them are written in the Hebrue toung neither did they receiue them with the like authoritie as other bookes of Scripture and this some of the Papists can not denie Ergo thy are not Canonicall 3 There is no Scripture of the old Testament but it hath approbation of the new for as the Prophetes beare witnesse to Christ so he againe doth witnesse for the Prophets and therefore it is a true proposition of Caietane though he be controlled and checked of Catharinus an other Papist for it that there is no Scripture which was not either written or approued by the Apostles but in the whole new Testament you shall not find one testimony cited either in the Gospel or the Epistles out of any of the Apocrypha as out of other bookes of Scripture therefore hauing no approbation of the new Testament we conclude they are none of the old 4 It shall appeare in the seuerall discourse of the particular bookes that there is somewhat euen in the bookes themselues to be found that barreth them from being Canonicall OF THE BOOKE OF BARVCH The Papistes THis is their best reason for the authoritie of this booke because Baruch was Ieremies scribe and therfore Baruch can not be refused vnlesse also we doubt of Ieremie Bellarm. lib. 1. de verbo Dei cap. 8. The Protestantes THis booke was neither written by Ieremie nor Baruch first because it is in Greeke if either Ieremie or Baruch had written it it is most like they would haue written in Hebrue Secondly the phrase and manner of speach sheweth that it was neuer written in Hebrue for in the 6. Chapter in the Epistle of Ieremie it is said that the Israelites should be in captiuitie seuen generations that is 70. yeares but it can not be found in any Hebrue booke that generation is taken for the space of 70. yeares OF THE SEVEN APOCRYPHAL Chapters of Esther The Papistes ONe of their chief Arguments besides testimonies and authorities which would make to great a Volume is this which is common also to the rest of the Apocrypha they are read in the Church haue bene of auncient time Ergo they are Canonicall I aunswere that it is no good argument Hierome saith plainly Legit Ecclesia sedeos inter Scripturas Canonicas non recipit Praefat. in lib. Solomon The Church indeede saith he readeth them yet for all that they are not Canonicall And Augustine was wōt to read vnto the people the Epistles of the Donatistes and his aunsweres vnto them Epist. 203. The Protestantes THe most of our reasons against the authoritie of the 7. Chapters added to Esther for of the 10 first Chapters which are found in the Hebrue we make no doubt at all are drawen from the matter of the booke it selfe 1 In the second of the Canonicall Esther ver 16. it is said that the conspiracie of the two Eunuches against the king was in the 7. yeare of Assuerus but in the 11. Chap. ver 2. of the Apocryphall Esther we read that Mardocheus did dreame of this conspiracie in the secōd yeare Bellarmine aunswereth that both are true for the dreame was in the secōd yeare the conspiracie in the seuēth so belike there was fiue yeares betweene But in the 11. Chapter it is said that Mardocheus was much troubled about that dreame and the next night after his dreame the conspiracie was enterprised 2 The true history of Esther saith that Mardocheus had no reward at that time of the king cap. 6.3 but the forged storie saith that at the same time the king gaue him great gifts which can not be meant of that great honor which afterward was bestowed vpon Mardoche for then Haman being hanged the same day could worke him no despite wheras the forged story saith that after the king had rewarded him then Haman began to stomach him because of those two Eunuches 3 Againe the storie which is added was written many yeares after Mardoches Esthers death vnder the raigne of Ptolomaeus Cleopatra as it appeareth cap. 11.1 it is not like therefore to be a true storie Bellarmins ridiculous cōiecture is this that there were two stories
it hath nothing to do to iudge of Scripture being the seate of Antichrist neither is the authoritie of that Church to be credited but rather suspected and mistrusted 2 There are certaine writings of the Prophetes not canonicall and other writings of some that were no Prophetes made canonicall Ergo the Church hath authoritie to iudge of Scripture sic Stapleton For the first where he obiecteth that there are many writings of the Prophetes as of Solomon Nathan Ahiia Ieedo 2. Chronic. 9.29 that are lost and if they were extant should not be receiued We aunswere First it is not to be doubted of but some part of the canonicall Scripture is lost Secōdly how proueth he that if they were extant they were not to be acknowledged for Scripture To the second that bookes not made by Prophets are iudged canonicall as of Tobie Iudith We aunswere that these bookes ought not to be canonicall neither that euer they were so taken till of late it was decreed by Councels of no great antiquitie for in the Laodicene Councell and other auncient Councels they were deemed not to be canonicall 3 Certaine bookes of the new Testament before doubted of as the Epistle to the Hebrues the Apocalipse the 2. Epistle of Peter the second of Iohn are receiued into authoritie by the Church and other bookes as the Gospell of Thomas Mathias Andrew Peter were reiected by the authoritie of the Church We answere First we deny not but that the Church is to discerne betweene the true Scriptures forged bookes but this she doth not of her own authoritie but folowing the direction of Gods spirite speaking in those writings for the Church looking into the sacred and diuine matter of the Apostles writings was moued to acknowledge them for the word of God though of some they were doubted of finding the other to be fabulous bookes did by the direction of the same spirite reiect them Secondly Augustine and Hierome thinke that the Canon of Scripture might be confirmed in the Apostles time Iohn being the suruiuer of thē all who both acknowledged the true writings of the Apostles and condemned the contrarie If it be so the spirite of God in the Apostles hauing determined this question already concerning the canonicall Scripture the Church hath no authoritie to alter or chaunge that decree Plura apud Whitacher quaest 3. de Scriptur cap. 5. The Protestantes WE do not despise the sentence of the Church as our aduersaries doe falsely charge vs but we confesse that it is the duetie of the Church to geue testimony to the Scriptures as the Goldsmith doth trie the gold Fulk annot 2. Gal. 2. But the Church ought not to set the Lordes stampe vpon false coyne as the Papistes do in making Apocryphall bookes canonicall Neither doe we onely beleeue the Scripture because of the Churches testimonie nor chiefly but because the spirit of God doth so teach vs and the Scriptures them selues do testifie for them selues so that euerie man is bound to acknowledge the Scripture though there were no publike approbation of the Church Fulk 2. Galat. 6. Whitacher quaest 3. cap. 1. de Scripturis We do reason thus 1 The Iesuite doth reason strongly for vs he bringeth fiue arguments to proue the Scripture to be the word of God veritas vaticiniorum the constant and perpetuall truth of the Prophecies incredibilis scriptorum conspiratio the wonderfull harmonie and consent of holy writers of the Scripture testis est Deus ipse the spirite of God is a principall witnesse vnto vs testis est ipsa Scriptura the Scripture it selfe beareth witnesse as 2. Tim. 3. all Scripture is geuen by inspiration testis est diuinorum numerus infinitus miraculorum lastly the many and great miracles wrought by the Prophetes and Apostles do testifie for the truth thereof He maketh no mention at all of the testimonie of the Church but saith the same that we hold that the spirit of God inwardly working in our harts by the Scriptures them selues which we find to be most perfect consonant true of singular maiestie doth teach vs which is the word of God Bellarmin de verbo Dei lib. 1. cap. 2. 2 The Scripture geueth authoritie to the Church Ergo the Church geueth not authoritie to the Scripture the first we proue by our aduersaries own confession for being asked how they know that the Church erreth not they alledge such places of Scripture as Math. 28.20 I am with you to the end of the world and the like how then doth the Church geue authoritie to Scripture seeing it taketh her warrant and authoritie from thence the Iesuite him selfe saith that nihil est certius vel notius Scripturis nothing is more certaine or notoriously knowen then Scripture and againe sacra Scriptura est regula credendi certissima the holy Scripture is the most certaine rule of faith Bellarm. de verbo 1.2 If the authoritie of Scripture then be most certaine what reason is it that they should depend vpon the iudgement of the Church which is nothing so certaine the lesse certaine ought rather and so doth indeed depend of the more certaine the Church vpon the Scripture not contrariwise for the Scriptures are the foundation of the Church Ephe. 2.20 3 To beleeue the Scripture is a worke of faith the Church can not infuse faith into vs but the spirite of God Ergo the spirite of God not the Church teacheth vs to beleeue Scripture argum Whitach 18. 4 If the Scriptures depend vpon the approbation of the Church then the promises of saluation and eternall life conteined in the Scriptures do so likewise but it is absurde to thinke that the promises of God do stand vpō the allowance of men Ergo neither the Scriptures argum Caluini 5 The Scripture is the chief iudge and ought so to be in all cōtrouersies we may appeale from the Church to the Scripture not from the Scripture to the Church the Church is subiect to the Scriptures the rule of faith is in the scriptures not in the Church for the cōpanie of faithful which is the Church are ruled by faith they do not ouerrule faith neither are a rule thereof the Church is a point of beliefe as in the Creede not a rule or measure thereof Ergo the Church is not the chief iudge of Scripture but it selfe to be iudged by scripture Whitach argum 16. 6 We haue euident places of scripture Iohn 5.34 saith Christ I receiue no witnes of men but the scripture is the voyce of Christ and of the same authoritie Ergo. Ver. 36. I haue a greater testimonie thē of Iohn the scriptures do testifie of me Ver. 39. The testimony of the scriptures is greater thē the record of Iohn Ergo then of the Church 1. Iohn 5.6 the spirite beareth witnesse that the spirite that is the doctrine of the spirit is the truth And. ver 9. if we receiue the witnesse of man the witnesse of God is greater Ergo not the iudgement of the Church
Basile to be no necessarie poynt to saluation if wee did hold her to haue beene a virgin afore and many such other poyntes there are in scriptures which a man may be ignorant of without perill of saluation Ergo much more may we be ignorant of vnwritten verities or rather Popish fables 2. The Church hath no more authoritie then the Apostles nor yet in all things so much But they had no power to make articles of faith for Saint Paul deliuereth that which he had receiued concerning the sacrament he durst not adde vnto it as the Papists haue been bolde to doe since 1. Cor. 11. Ergo the Church may explane and open articles of fayth out of the scriptures but not make new 3. We prooue it by the confession of our aduersaries The fathers of Basile that concluded it was an article of the Christian fayth to beleeue the superioritie of the councel did gather it out of the saying of Christ dic ecclesiae and therfore enforced it as an article Whereby wee gather that they helde that the Church could establish no article of fayth without scripture Bellarmine likewise sayth that the Church is not now gouerned by newe reuelations but wee ought to be contented with those decrees which wee haue receiued from the Apostles Ergo as D. Whitakers doth strongly conclude the Church cannot coyne new articles of faith 4. Lastly we haue before prooued at large out of the worde of God that the scriptures containe all things necessary to saluation and therefore all articles of fayth must be deriued from thence 1. controu quaest 7. And so we conclude with Augustine Linguae sonos quibus inter se homines sua seusa communicēt pacto quodā societatis sibi instituere possunt Quib. autē sacris diuinitati congruerent voluntatem dei sequuti sunt qui rectè sapuerunt Quae omnino nunquam defuit ad salutem iustitiae pietatique hominum Men sayth he may deuise among themselues what language they will vse to expresse their minde But howe to serue God wise men euer followed the will and commaundement of GOD which neuer hath failed men in all necessary matters concerning righteousnes and godlines By this fathers sentence the scriptures which containe the will of God containe all necessary things Ergo we neede not seeke elswhere AN APPENDIX OR MEMBER OF THIS part of the question whether we are to beleeue in the Church The Papists WE ought to beleeue and trust the Church in all things yea to beleeue in the Church Rhemist 1. Tim. 3. sect 9. the scripture also vseth this speech error 25 to beleeue in men annot in 10. Rom. sect 41. 1. Exod. 14.31 they beleeued in God and Moses Ergo. We answere your owne vulgar text hath it crediderunt deo Mosi seruo eius they beleeued God and his seruant Moses that is hauing seene the great power of God in the destruction of the Aegyptians in the red sea according to the word of Moses they gaue credite vnto Moses which spake vnto them from God 2. Philem. v. 5. Hearing of thy loue and fayth which thou hast toward the Lord Iesus and vnto all the saints See say they here is faith toward the saints Wee answere there is no man that is not peruersly disposed but may easily distinguish the Apostles wordes to attribute fayth to Iesus Christ and loue to the saynts Which may appeare by the altering of the preposition as they themselues read in their owne translation loue and fayth in Iesus Christ and toward the sayntes so it must needes bee thus vnderstoode fayth in Christ and loue toward the sayntes this therefore is but a sophisticall cauill The Protestants THis word Credo beleeue is taken three wayes for there is credere deo to beleeue God that is to trust him in all things credere deum to beleeue God to be credere in deum to beleeue in God as our creator Lord and redeemer So we doe credere ecclesiam we beleeue there is one holy Catholicke Church credere ecclesiae we doe also beleeue and giue credence to the Church following the word of God But we do not in any wise credere in ecclesiam beleeue in the Church 1. We must not beleeue or put any confidence in a creature the Church is but a creature Ergo for to beleeue in God is onely proper to the Godhead and therefore Iohn 14.1 where Christ sayth ye beleeue in God beleeue also in me we doe necessarylie out of these words inferre that Christ is God because we are commaunded to beleeue in him 2. Fayth is of things that are absent and not seene but the Church is present alwayes vpon earth and alwayes visible as our aduersaryes hold how then can it bee an obiect of our fayth We can not beleeue in that which is visible seene for it is agaynst the nature of fayth 3. Augustine sayth sciendum est quòd ecclesiam credere non tamen in ecclesiam credere debemus quia ecclesia non est deus sed domus dei De tēpore serm 131. We must know that we are to beleeue there is a Church not in the Church for the Church is not God but onely the house of God THE SECOND PARTE OF THE QVESTION concerning the ceremonies of the Church The Papists THey doe holde that the Church of God may vse and blesse diuers elements error 26 and creatures for the seruice of God as holy water to driue away diuels the hallowing of salt waxe fire palmes ashes oyle creame milke honey Rhemist 1. tim 4. sect 12. 13. Yea that the Church may borrow rites and ceremonies of the Iewes ibid. sect 18. Yea by the creatures thus blessed or rather coniured they say remission of sinnes is obtayned sect 14. 2. Remission of sinnes was annexed to the oyle wherewith the sicke were annoynted Iames 5. Ergo remissions of sinnes may be applied by the like consecrated elements Rhemist 1. Tim. 4. sect 14. We answere First it followeth not because the creature of oyle was vsed in the miraculous gift of healing which ceremonie was no longer to continue than that miraculous gift indured it followeth not that other elements may be vsed so now there being not the like occasion seeing all such myraculous giftes are now ceased Secondly it was not the oyle whereby their sinnes were forgiuen them neither was it applied to that ende it was onely a pledge vnto them of their bodily health but the prayer of fayth shall saue the sick sayth the Apostle v. 15. for God hath promised to heare the faythfull prayers of his children both for themselues and others 3. Saint Paul vsed imposition of hands which was a ceremonie of the law vsed in consecrating of Priestes Ergo it is lawfull to borrowe ceremonies of the Iewes We answere It followeth not because Christ and the Apostles by the spirite of God retayned some decent actions vsed in the lawe therefore now the Church at her libertie may take of
the perfection and authority of the scriptures as also whether it be in the Pope to summone dissolue and confirme Councels which hath been sufficiently declared before in the controuersie concerning Councels Concerning other questions as the canonizing of Saints which they say appertaineth to the Pope the election and confirmation of Bishops pardons and indulgences we shall haue fitter occasion to deale in them in their seuerall places and controuersies At this time wee purpose onely to touch these two poynts aforesaide of the Popes Ecclesiasticall iurisdiction THE FIRST PART WHETHER THE POPE may make lawes to binde the conscience and punish the transgressors thereof iudicially The Papists THat the Pope hath such authorie to make lawes for the whole Church error 49 which shall binde vnder paine of damnation as well as the lawes of God it is the general opinion of the papists Fox 981. articul 13. p. 1101. artic cont Lambert 29. But they put in this clause So they bee not vniust lawes nor contrarie to the diuine law Bellarm. cap. 15. And yet they say that the Pope may make lawes hauing not the authority nor warrant of scripture neither is it necessarie for these lawes to be expressed or diduced out of scripture And these lawes are not onely of externall rites and orders of the Church but euen of things necessary to saluation Bellarm. cap 15. in reprehens Caluini Yea he addeth further that in matters not necessary to saluation he can not be disobeyed without deadly sinne and offence of conscience cap. 16. loc 1. Bulla Leonis 10. aduersus Lutherum Fox p. 1283. col 1. 1. The Apostles prescribed a law concerning the abstaining from blood things strangled and offered to Idols concerning the which Christ gaue them no precept But this law did binde the people in conscience for euery where the Apostles gaue straight charge for the keeping of the decrees Bellarm. Answere First the Apostles commaunded no newe thing but the same which they themselues were taught of Christ that they should take heede of offence the Christians therefore were not bound in conscience any further to keepe the decrees concerning such things then for auoyding of scandal and offence Secondly for afterward the offence being taken away the law also ceased and Saint Paul giueth libertie notwithstanding this law to eate things offered to Idols if it might be done without offence Asking no question sayth he for conscience sake 1. Cor. 10.27 Ergo their consciences were not hereby obliged and bound 3. It is necessary to haue some lawes beside the diuine law for the gouernment of the Church for the word of God is too vniuersal neither is sufficient to direct euery particular action therefore other ecclesiasticall lawes must bee added but euery good and necessary law hath a coactiue and constraining power and bindeth the conscience to obedience Ergo the constitutions of the Popes and Councels which are the only ecclesiastical lawes doe binde the conscience Bellarmin cap. 16. lib. 4. Answere First the word of God contayneth all necessarie rules to saluation wherefore all lawes of the Church concerning matters of faith are but explanations and interpretations of the rules of fayth set forth in scripture if they be godly lawes and so are not the lawes of men but of God and doe bind the conscience to the obseruation thereof as the lawes of the Church which command Christians to resort to the congregation to heare Gods word and reuerently to receiue the sacraments are the very ordinances and commaundements of Christ who enioyned his Apostles to preach and baptize and his faythfull people to heare and to be baptized and therefore in conscience wee are bound to the obedience hereof Secondly there are other ecclesiasticall lawes appoynted for the publique order of the Church concerning externall rites and circumstances of persons and place as the houres of prayer the forme of the leâ—turgie publike seruice the times fittest for the celebration of the sacraments and such like These and such like constitutions do not binde in conscience absolutely in respect of the things themselues which are indifferent but in regarde of that contempt and offence which might followe in the not keeping of them contempt to our superiors whome wee ought in all lawfull things to obey offence in grieuing the conscience of our weake brethren So that euen these constitutions also which are made according to the rules of the Gospell that is vnto edification to the glorie of God and for auoyding of offence doe necessarilie binde vs in conscience not conscience of the thinges themselues which are but externall but conscience of obedience to our Christian Magistrates and conscience in taking heede of all iust offence sic Caluin Institut lib. 4. cap. 10.11 3 But we are not God be thanked driuen to any such straight that if there be neede of any such Ecclesiasticall lawes we should run for succor to the Popes beggerly decretals And yet such Canons as were in force amongst them agreeable to the rules of the Gospell we doe not refuse But if there bee want and penurie of good lawes euery Church hath as full authoritie to make decrees and ordinances for the peace and order and quiet gouernement thereof not as the Pope of Rome hath ouer the vniuersall Church for that by right is none or if it be it is but an vsurped power but as the Bishop of Rome hath in his owne Bishopricke and dioces The Protestants WHat our sentence is of this matter it doth partlie appeare by that which wee haue alreadie saide that the Pope hath no power ouer the whole Church and therefore can make no lawes to binde the conscience or otherwise for the same for it belongeth not to his charge Secondly we say that neither he nor any ecclesiasticall gouernement beside can make lawes of things necessarie to saluation other then those which are in Scripture conteined Thirdly all Ecclesiasticall lawes made concerning externall rites and publike order doe not otherwise binde the conscience then in regarde of our obedience due to Christian Magistrates in lawfull things and for auoyding of scandall and offence But in respect of the things commaunded such lawes doe not binde Caluin loc praedicto 1 Saint Iames saith there is one lawe-giuer which is able to saue and to destroy cap. 4.12 He therefore onely maketh lawes to binde the conscience that is able to saue and to destroy but that cannot the Pope doe Ergo Caluin argum Bellarmine answereth that the lawes of men doe binde vnder paine of damnation in as much as God is offended and displeased with their disobedience and so iudgeth them worthie of punishment cap. 20. All this wee graunt that the lawes of men being good lawes doe binde in conscience in respect of the contempt and disobedience to higher powers but not in respect of the thinges commaunded which in their nature are indiffereÌ„t The Iesuite should haue said that God is offended not onely for their disobedience but simplie
Sibil which began with the letters of Christs name in order one after another so that the first letters of the verses shewed this title or name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iesus Christus filius Dei saluator And the Latine verses translated out of the Greeke doe almost keepe the same order of letters August cont Iudaeos pagan cap. 16. We see then that Sibil foretold the very name Iesus Christ and did not onely decipher it by numbers Why might not Antichrists name as well be shewed The Protestants WE affirme by warrant of scripture that as it is a meere fable that Antichrist shall bee one singular man so of the like truth is it that hee shall be knowne by some notorious name neither can any such thing bee gathered Apocal. 13.18 1 If there should come such a notorious wicked person into the world who only should deserue to be called Antichrist it is not vnlike but that the spirit of God speaking of his name both could would also haue expressed it As Iosias was described by name 1. King 13.20 and Cyrus Isai. 44.28.45.1 long before either of them came into the world And why I pray you might not this propheticall Euangelist haue named Antichrist as well as Sibilla foretold the name of our Sauiour Iesus Christ Agayne Christs names were prophecied of and knowne before One name of his is to bee called a Nazarite so the people call him Math. 2◠11 a prophet of Nazareth This name the Prophet hath Isay. 11.1 he calleth him Netser in Hebrew it signifieth a branch Another name of his is King of Israel Iohn 12.23 prophecied of by Zachar. 9.9 Also he was called the sonne of Dauid Math. 21.9 And Isay sayth he shall spring out of the roote of Iesse 11.1 Further hee was knowne by the name Messiah or Christ before he came Ioh. 4. the woman of Samaria said I know well that Messiah shal come which is called Christ vers 25. This name was reuealed to Daniel 9.25 he is called Messiah the prince But will our aduersaries say his name Iesus was not knowne before his comming yes euen that name also hath some euidence out of the Prophets for Iesus or Iesua is all one and signifieth a Sauiour of the which name we reade Zachar 3. where mention is made of Ieshua the high Priest who was a type of our Sauiour Christ and bare his name for vers 5. a Diademe is set vpon his head which must needes bee vnderstood of Iesus Christ our high Priest Agayne he is called Hosanna Iohn 12.13 which signifieth the same that Iesus and both are deriued from the same roote translated Saue vs. Which name we finde in the 118. Psal. vers 25. Lastly if the name Iesus Christ were reuealed to Sibilla a heathen prophetisse how can it be that the Prophets of God were ignorant of it Therefore by their owne argument seeing Christs names were knowne before his comming why should not Antichrists in like manner if he should be some one singular notorious man 2 We can bring foorth a name which in all respects agreeth with that description Apocal. 13.18 which is a name both of a man and of the beast that is of a companie or succession of men which sheweth the time of Antichrists birth namely the yeere 666. which also doth fitly agree with the manners and properties of Antichrist and that is the name Latinus which in Greeke letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheweth in account the number 666. and so doth the name of Rome in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 romiijth And ecclesia Italica in Greeke letters doe make the same number We see then that all things do well agree to this name first that is signifieth the whole Latin Church or Empire so is the name of the beast Secondly it sheweth the time 666. about which yeere Pope Vitalianus composed the Latin Seruice and enioyned all Nations to vse no other Thirdly it properly agreeth with the Antichristian practise of Rome which is called the Latine Church And contrarie to S. Paules rule they haue brought an vnknowne tongue which edifieth not into the seruice of God yea they preferre it before the Greeke and Hebrew making the Latine translation of the scriptures onely authenticall as it was concluded in their Tridentine chapter And they doe so much extoll their Latine text as the setter forth of the Complutense edition is not ashamed in his preface to write that he hath placed the Latine text betweene the Hebrew and the Greeke as Christ betweene the two theeues Fulk Apocal. 13. sect 10. What Church then in the whole world but theirs can be called the Latine Church Fourthly it also maketh much for vs that we haue a consent of names for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew Romiijth doe all make the same number and doe note the Latine Romane or Italian Church But they obiect First that Latinus maketh not that number with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Lateinus with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A great matter wherein they shew their ignorance as though the Greeke dipthong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not vsually expressed by a single 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine as we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antiocheia in Greeke and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alexandreia with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dipthong in Latine Antiochia Alexandria with single 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the cities of Antioch and Alexandria this therefore is a small quarell But mark I pray what a poore shift this is If this smal letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be but admitted the Pope is made Antichrist so we haue found out Antichrist sauing one small letter 2. Why there are many names beside that make that number as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and others nay the Rhemists say that Luthers name in the Hebrue and Bellarmine that Dauid Chytraeus his name doe expresse that number of 666. But what of all this there is none of these names vnto the which the three properties aforesayd doe agree as they doe vnto Latinus as to betoken the whole body of Antichrist to shew the time of his birth and describe the qualities of his Kingdome as the word Latinus doth yet this we doe not say that this is the very name which is meant in that place and that the Prophesie can haue no other meaning But to shew how ridiculous their interpretation is and how much nearer ours commeth to the truth OF THE CHARACTER OR SIGNE and badge of Antichrist The Papists THey do hold that Antichrist shall haue a certaine outward marke or character which he shall cause to be printed in the right hands and foreheads error 59 of all both small and great that doe belong to his kingdome Apocal. 13.16 But this marke is not yet knowen no more then his name is Onely this they are sure of that the Pope hath not Antichrists character but rather the character of Christ the signe of the Crosse which he causeth to be
liuing single if he haue the gift he ought to doe it for hauing not the gift and yet presuming he burneth in lust and so is set further backe in the course of godlines Caluin argument 2 We are bound to loue God with all our heart with all our soule with all our strength Therefore whatsoeuer thing there is whereby wee may expresse the loue of God we are bound by commandement to doe it it is not left to our owne will for not to loue God more then thou doest if it be in thy power it is a grieuous sinne Martyris argument Bellarmine answereth thus Qui deum diligit super omnia etiamsi eum non tam ardenter amet quà m forte posset vel non faciat pro eo omnia quae posset ille habet deum pro summo bono cap. 13. He that loueth God aboue all things although he loue him not so entirely as perhaps he may neither doth all things for his sake that lie in his power yet for al this he esteemeth of God as his chief good I pray you see what contradictorie speeches these be The Iesuit sayth a man may loue God perfectly and aboue all and yet not loue him so much as he is able that is imperfectly so a man by his Monkish diuinitie may loue God aboue all and yet not loue him aboue all for if he did he would refuse to do nothing for Gods loue that is in his power 3 Luk. 17.10 When you haue done all those things which are commanded you say we are vnprofitable seruants and did nothing but that which was our duetie to doe Ergo we are bound to doe all things that are to be done and we cannot doe that which we ought much lesse more then wee ought to doe Martyris argument Bellarmine answereth First Christ sayth when you haue done all which I commanded you not which I counselled you Ans. As though the argument followeth not strongly you cannot doe the lesse that is keepe my commandements therefore you cannot doe the more that is speaking now as the Iesuite doth the Counsels of perfection which are more then the precepts It is a precept of necessitie to dispense our goods to the vse of the poore it is a counsell of perfection as they say to giue all away to the poore But if a man cannot performe the first that is keeping his goods to vse them aright much lesse is hee able with a resolute minde to giue them all away Secondly he answereth Christ biddeth them to say so as shewing their humilitie not that they were indeede vprofitable seruants A poore shift as though Christ enuied the good of his seruants or would obscure their wel-doing and doth not rather aduance it to the vttermost and make the most of the seruiceable workes of his children as wee see Matth. 25.34 And Christ being a faithfull Prophet would not surely deceiue his Disciples and tell theme one thing and himselfe knowe and thinke another But these Frierlike mists and smoake of Locusts is not able to dimme the cleere light of this scripture which sheweth that when we haue done all wee can doe wee come farre short of our duetie 4 Augustine though sometime he seeme to make some difference betweene a precept and a Counsel Praeceptum est saith he cui non obedire peccatum est Consilium quo si vti nolueris minus boni adipisceris non mali aliquid perpetrabis De virginit cap. 15. A precept is that which not to obey is sinne A Counsel is that which if thou wilt not followe thou doest not commit any euill yet thou hast the lesse good Though he seeme in words I say to make difference yet his meaning is this That a precept is of things necessarie as to followe vertue to eschue vice A Counsel is of things indifferent as to vse or not to vse as to eate or not to eate flesh But yet the occasion may so serue that euen this counsel is necessarie for we ought not to eate flesh to offend our brother Multa facienda sunt non iubente lege sed libera charitate Many things are to be done sayth he not by force of any lawe but by the rule of charitie that is we haue no particular law but the generall rule of charitie A Counsel then is seene in things indifferent which are alwaies lawfull but not alway expedient and it is nothing els but a particular application of the generall rule of charitie Charitie wisheth that nothing should be done to offend our brethen 1. Cor. 10.32 The scripture likewise giueth libertie to eate flesh there is no generall precept or prohibitione yet the Apostle giueth counsel that is according to the rule of charitie sayth that although all things are cleane Malum tamen est homini qui per offensionem manducat yet it is euill to the man that eateth with offence Roman 14.20 Here we see the transgression of an Apostolicall Counsel is sinne And though we be not bound by any particular precept at this time or that to abstaine from flesh yet qua facienda sunt libera charitate the things that are to be done in the dutie of loue doe as well binde vs as if we had a direct commandement for loue is the fulfilling of the commandements yea it is one of the great commandements to loue one another Yet the counsel or libertie concerning indifferent things remaineth in it owne nature free still as the Apostle counselleth to eate not asking any question in such a case it is neither euill not to eate nor good to eate but if any man be present that may take offence by our eating then is it euill to eate So Augustine cōcludeth Multa mihi videntur licere non expedire quae per iustitiā quae coram deo est permittuntur sed propter offensionē hominū vitanda sunt Many things are lawful but not expedient lawful before God but not expedient because of the offence of our brethen De adulter coniug lib. 1. cap. 14.17 Thus we see Augustine doth nothing fauour the popish distinction of precepts and counsels for by his sentence euen Counsels that is the libertie and freedome of things indifferent are restrained and made necessarie in the externall vse by the rule of charitie THE THIRD QVESTION CONCERNING vowes in generall THis question hath three parts first whether it bee lawfull for Christians to make vowes Secondly in what things lawfull vowes consist Thirdly whether voluntarie vowes be any part of the worship and seruice of God THE FIRST PART WHETHER VOWES PERtayned onely to the old law and are not now permitted vnto Christians The Papists THey hold it as lawfull and as free a thing for Christians to bind themselues by vowes vnto God as it was vsed and practised of the Iewes in the time of the error 85 lawe 1 Isay 19.21 They shall knowe the Lord in that day and doe sacrifice and oblation and vow vowes vnto God and performe them This
congregate or called to condemne such open wickednes as if neuer any heresie had been condemned but in a Synode or Councel Cont. 2. epistol Pelag. lib. 4. cap. 12. This is that heretical opinioÌ„ as they call it which the Councel of Constance condemned in Iohn Husse him together with it because he said That an heretike whatsoeuer he be ought first to be instructed and taught with Christian loue gentlenes by the holy scriptures by reasons drawn out of the same before he suffer corporall or bodily punishment Fox pag. 610. articul 18. Which his saying is grounded vpon that rule of the Gospell Math. 18.15 That if we see one offend we should first tell him priuatly then before 2. or 3. lastly declare it to the Church and if he will not heare the Church that is by scripture conuincing him then continuing obstinate let him be as a publicane This rule the papists kept not in their bloudie persecutions here in England They put many hundreds to death were not able to coÌ„uince any one of heresie but in disputation were themselues put to silence and made ashamed Their onely arguments were the fire and fagot 3 Againe they vsed vnlawfull waies and vniust in sifting and examining by error 104 cruel tormeÌ„ts the poore innocents brought before them neither shewing accusers nor witnesses Iohn Browne Martyr appearing before Warrham and Fisher two bloudsuckers was burned with hot coales his bare feet being set vpon theÌ„ Fox p. 1292. Cutbert Symsons fingers were grated with an arrow and he himself piteously racked to be made betray his innoceÌ„t brethren p. 2032. Tomkins hand was burned by Bonner till the sinewes sparkled againe pag. 1533. And these were the witnesses and accusers that were brought against them This was cleane contrarie to the law of Moses At the mouth of two or three witnesses shall he that is worthie of death dye Deuteron 17.6 Augustine saith Quis iudex accusantis sumat personam c. What Iudge would take vpon him to be an accuser Our Lord Christ knewe Iudas to be a theefe sayth he yet because he was not accused he did not cast him off He counteth it a very vnnaturall thing for the Iudge to be an accuser and to proceede without witnesses which although in some criminall cases is more tolerable yet in the cases of life and death ought in no wise to be vsed The same iudgement also Augustine giueth of that cruell custome of tormenting men to conuince them by their own mouth which was inuented by the heathen but neuer more cruelly practised then among the papists Hoc intolerabile est saith he rigandum fontibus lacrymarum cum propterea torqueat iudex accusatum ne occidat nesciens innocentem fit per ignorantiam vt tortum innocentem occidat quem ne innocentem occideret torserat How intolerable a thing is it and to be much lamented that while the Iudge tormenteth the partie accused lest vnwittingly he should put an innocent man to death it falleth out that he adiudgeth to death a man both innocent beside tormented whom lest he should slay as an innocent he before put to torment His meaning is that when a man is put to the racke or otherwise tortured that he might confesse the truth and cleere himselfe it commeth to passe that through extremitie of the payne he maketh himselfe guiltie and so the innocent is both wrongfully tormented and vniustly put to death Which kind of forcing men by torture though in some dangerous cases as of high treason and such like where there is great perill in the concealing of the truth and no other way to sift it out may be admitted yet to vse it as an ordinarie course as the papists did and in causes of religion it is to too shameful and of all Christians to be abhorred 4 Where haue they learned so hotly and fiercely to pursue simple men and women to death for none or very small offences which they notwithstanding error 105 falsely called heresie Was it heresie for Iames Brewster to heare one Sweeting to reade many good things out of a certaine booke or for the same Sweeting when as the sayd Iames should say Now the sonne of the liuing God helpe vs to answere Now almightie God so doe yet for these heresies were they both condemned and burnt in Smithfield Anno. 1511. Fox pag. 818. A woman of Auspurge had like to haue been burned for asking a priest that carried the Host to a sicke man with Taper-light what he meant to goe with a light at noone day if Mary the Emperours sister had not made sute for her Anno. 1550. Anno 1525. a Monke burned in France because he had forsaken his abominable order and married a wife pag. 896. Iohannes de Cadurco being at a feast where it was agreed that euery one should bring forth this posie or sentence because he brought forth this Christ reigne in our hearts and prosecuted it out of the scriptures was burned Anno. 1533. pag. 897. A Tailour burned at Paris anno 1549. for working vpon an holy day ex Iohan. Crispin Fox p. 903. Ralfe Hare constrained to abiure for saying before the Bishop of Winchester The Lord is my witnes It is Symbolum Haereticorum saith Winchester a marke to know heretikes by to say the Lord the Lord page 1225. One Thomas Sanpaulinus Matyr because he rebuked a man for swearing was thereupon suspected to be a Lutheran examined condemned and burned at Paris anno 1551. pa. 904. Many such like examples might be produced of holye Martyres which for these and such other great heresies were put to death And as the offences were very smal as we see so their maÌ„ner of proceeding was most cruell void of all humanity They spared not women with childe We haue not forgotten that famous example of their crueltie which shall be remeÌ„bred to their perpetuall shame and infamie Howe they burned 3. simple women in the Isle of Garnsey anno 1556. which had submitted theÌ„selues to their mercie one of the three was great with childe which brast out of her wombe in the midst of the fire and was throwne in againe pa. 1944. They had no compassion of the tender age of children In the towne of Byrbroke while Richard Chapman did pennaunce in the Church beeing inioyned to kneele barefoote and bare legged all the sermon while vppon the colde steps of the Church a little boy for giuing him his hat to kneele vpon was had into the vestrie and piteously scourged pa. 1047. Cruel Bonner burned Richard Mâ—kins a childe of 15. yeeres for speaking against the sacrament of the aultar who notwithstanding at the stake was taught to speak much good of the B. of London and so did pa. 1202. John Fâ—ttie his childe being of 8. yeere oulde for saying to one of the Bishoppes Chaplens that he had Balaams marke was scourged so cruelly that within 14 dayes hee died Nay such was their cruelty they
God so the manner of celebrating and keeping it holy is to be learned out of the word and neither custome nor authority ought to giue liberty for such workes vpon the Lords day as are not warranted by the word First we graunt that we are not so necessarily tied to the rest of the Sabboth as the Iewes were for those things are abolished which appertained to the Iewish Sabboth First the prescript of the day Secondly the ceremonious exercises of the Sabboth in the sacrifices and other rites of the Law Thirdly the typicall shadowes and significations of their Sabboth as first it betokened their rest in Canaan then the rest and peace of the Church by Christ Hebre. 4.3 5. Fourthly the strickt and precise rest wherein Christians haue more liberty then the Iewes had and againe they obserued their rest as being properly and simply and in it selfe a sabboth daies duty but we doe consider it as being referred to a more principall end as making of vs more fit for spirituall exercises Secondly we allow these workes to be done First opera religiosa or pietatis the religious workes and conferring to piety as the Priestes did slaye the sacrifices vpon the Sabboth and yet brake not the rest of the Sabboth Math. 12.5 so the people may walke to their parish Church though somewhat farre off the Pastor Minister may goe forth to preach yea and preaching is of it selfe a labour of the body to study also and meditate of his Sermon to ring the bels to call the people to the Church all these are lawfull as being helpes for the exercises of religion Secondly opera charitatis the workes of mercy are permitted as to visite the sicke the Phisitian to resorte to his patient yea to shew compassion to brute beastes as to helpe the sheepe out of a pit Math. 12.11 Thirdly opera necessitatis the workes of necessitie as the dressing of meat and such like Math. 12.1.3 Our Sauiour excuseth his Apostles for plucking the eares of Corne when they were hungry As for opera voluntaria workes of pleasure and recreation we haue no other permission to vse them then as they shal be no le ts or impediments vnto spirituall exercises as the hearing of the word and meditating therein and such other Otherwise they are not to be vsed Augustine saith speaking of the Iewes who did greatly prophane their Sabboth in sporting and dalliance Melius toto die foderent quà m toto die saltarēt It were better for them to digge all day then to daunce all day euen so verily it were better for many poore ignorant people that vpon the Sabboth giue themselues to drinking and quaffing gaming if they should goe to plough or cart all the day But as for other seruile workes as to keepe Faires and Markets vpon the Lords day to trauell themselues their seruants and beastes vpon the Sabboth it is flat contrary to the commaundement of God and the practise of the Church Nehemiah 13.16 where there is no extream and vrgent necessitie so that it is not to be doubted but that as the keeping of the Lords day is a moral commaundement so also the manner of the obseruing thereof in sanctifying it and resting therein is morall the ceremonies of the rest being abolished that is the Iewish strictnes thereof and the opinion which they had of their rest as being simply a part of the sanctifying of the Sabboth But we doe consider it as referred vnto more principall duties and obserue it not as of it selfe pleasing God but as making vs more fit for spirituall exercises Contrary to these rules we acknowledge neither power in Ordinaries nor priuiledge in custome to dispence with the sanctification of the Sabboth The Papists THey affirme that the Apostles altered the sabboth day from the seaueth day to the eight counting from the creation and they did it without scripture error 62 or any commaundement of Christ such power say they hath God left to his Church This then they holde that the sabboth was changed by the ordinarie power and authoritie of the Church not by any especiall direction from Christ thereupon it followeth that the Church which they say cannot erre may also change the sabboth to any other day in the weeke Rhemist Apoca. 1. sect 6. The Protestants 1. THe Apostles did not abrogate the Iewish sabboth but Christ himselfe by his death as he did also other ceremonies of the Law and this the Apostles knew both by the scriptures the word of Christ his holy spirite 2. They did not appoint a new sabboth of their owne authoritie for first they knew by the scripture that one day of seauen was to be obserued for euer for the seruice of God and exercise of religion although the prescript day according to the Law were abrogate for the Lord before the morall law was written euen immediatly after the creation sanctified the seauenth day shewing thereby that one of the seauen must be obserued so long as the world endured Secōdly they knew there was the same reason of sanctifiyng the day of Christs resurrection and the restitution of the worlde thereby as of sanctifiyng the day of the Lords rest after the creation of the world Thirdly they did it by the direction of the spirite of God whereby they were so directed and gouerned that although they were fraile men by nature and subiect to error yet they could not decline in their writings and ordinances of the Church from the truth which assurance of Gods spirite in the like measure the Church hath not but so farre forth is promised to be led into all truth as she followeth the rule of truth expressed in the Scriptures Wherefore the Church hath no authority to change the Lords day and to keepe it vpon Munday or Tuesday or any other day seeing it is not a matter of indifferency but a necessary prescription of Christ himselfe deliuered by the Apostles for the Lords day began in the Apostles time and no doubt by their Apostolike authority directed by the spirite of Christ was instituted Act. 20.7 Apocal. 1. ver 10. Neither can there come so long as the world continueth so great a cause of changing the Sabboth as the Apostles had by the resurrection of Christ. Wherfore the law of the Sabboth as it is now kept and obserued is perpetuall The Papists errour 63 4. THey affirme that the keeping of the Lords day in stead of the Iewish Sabboth is a tradition of the Apostles and not warranted by Scripture Rhemist Math. 15. sect 3. The Protestants THe obseruation of the Lords day is not deliuered by blinde tradition but hath testimony of holy Scriptures 1. Corinth 16.2 Act. 20.7 Apocal. 1.10 and the obseruation thereof is according to Gods commaundement not after the doctrine of men Fulk ibid. The Papists errour 64 5. THey teach that the Lords day is commaunded and likewise kept for some mysticall signification not onely for the remembraunce of benefites already
chapter of Iohn cannot be so vnderstoode as they expound it First Christ speaketh not onely of the sacramentall eating of his flesh and drinking of his blood but generally of the spirituall participation by fayth whether in the sacrament or without which is wrought in vs by the holy Ghost 1. If it be vnderstoode of the sacrament then it will follow that no man can be saued vnlesse he doe receiue the sacrament for Christ saith vers 53. Except you eate my flesh and drink my blood you cannot haue life in you This I am sure they will hardly grant that the Eucharist also should bee necessarie as they make Baptisme to saluation 2. If Christ hath relation to the sacrament then must it of necessitie bee ministred in both kindes for in euery place he ioyneth both these together the eating of his flesh and drinking of his blood Augustine also thus writeth vpon these wordes Hoc est manducare illam escam illum bibere potum in Christo manere illum manentemin se habere This it is to eate that flesh and to drinke that drinke to abide in Christ and to haue him abiding in vs but this may be done without the sacrament Ergo it is not necessary to vnderstand it of the sacrament Secondly though we should graunt that this whole treatise Iohn 6. may fitlie be referred to the sacrament yet the wordes must be taken figuratiuelie for the spirituall eating and drinking of Christ in the sacrament and not otherwise 1 Vers. 35. Christ so expoundeth his owne words I am the bread of life he that commeth to me shall not hunger and he that beleeueth in me shall not thirst To eate then and to drinke Christ is to beleeue in him 2 Christ vnderstandeth another manner of eating of his flesh then the Capernaites did But they imagined that Christ would giue his very flesh and blood to bee eaten And therefore they went away offended and sayd This is an hard saying vers 60. Therefore Christ to correct their erronious conceit sayth vnto them that his words were spirite and life that is spiritually to be vnderstoode verse 63. So Augustine interpreteth those wordes of Christ as if he had sayd Spiritualiter intelligite quod locutus sum You must vnderstand spiritually that which I haue sayd You shall not eate this body which you see nor drinke that blood which shall be shed for you Sacramentum vobis aliquod commendaui spiritualiter intellectum viuisicabit vos I haue commended a certaine mystery and sacrament vnto you which being spiritually vnderstood shall quicken you The Papists ARgum. 3. Christ in the institution of this sacrament sayd vnto his Apostles after hee had giuen thanks and blessed Hoc est corpus meum This is my bodie that is that which is contayned in this bread or vnder the formes of this bread is my very body Bellarm. cap. 9. So that these wordes must needes be taken properly not to bee a trope or figure 1 It is not the manner of the scriptures to set down flatte precepts and commaundements and directorie rules in obscure termes or figuratiue speeches but plainely and euidently therefore it is not like that Christ being now to prescribe vnto his Apostles the perpetuall lawe and forme of this sacrament would speake obscurely 2 Though he spake by parables and signes to the Pharisies yet there was no cause why he should so doe none being present but his Apostles Bellarmin ibid. Ans. 1. It is very well that you will now though I thinke vnawares grant vnto vs that the precepts and rules in scripture are set downe simply and playnely wherefore the scriptures cannot bee so hard and obscure as you would beare vs in hand they are for if the precepts and rules of fayth be euidently in scripture expressed as you seeme to confesse what reason haue you to keepe back the people from the reading of scripture 2 It is false that the scriptures vse no figures nor tropes in the declaration of the lawes and sacraments of the Church for sayth not Saint Paul speaking of the sacraments of the Iewes Petra erat Christus the rock was Christ 1. Cor. 10.4 that is signified Christ Likewise in the 17. vers We that are many are one bread that is our spirituall vnitie and coniunction is represented in that we are partakers of one bread 3 Sometimes our Sauiour would speake darkely being alone with his Apostles thereby to stirre them vp more diligently to attend vnto his wordes as when he biddeth them beware of the leauen of the Pharisies Mark 8.15 Yet this speech of our Sauiour Christ vttered in the hearing of his Apostles This is my bodie was neither so darke nor obscure that the Apostles neede much bee troubled about the vnderstanding Nay many things being spoken in borrowed and metaphoricall wordes are vttered with greater grace and carrie a fuller sense When Christ sayd I am the doore Iohn 10.9 I am the vine Iohn 15.1 he spake by figure as he doth here for neither was he a vine or a doore as the bread was not his bodie Yet which of the Apostles was there that vnderstoode him not when he called himselfe a vine and a doore Neither could they doubt of our Sauiour Christs meaning here Contra. Now on the other side we will make it playne that these words of Christ are spoken tropically 1 Where Christ sayth according to Saint Luke This cuppe is the new Testament in my blood Luk. 22.23 we must needes admitte a double trope or figure for first the cuppe is taken for that which was contayned in the cuppe Secondly the wine in the cuppe was not the newe Testament but a signe of the new Testament If then in one parte of the sacrament hee spake by a figure why not also in the other when he sayth This is my bodie that is a liuely signe and seale thereof 2 It is no vnusuall phrase in the scripture to say this is that is signifieth as Genes 17.10 Circumcision is called the couenant it selfe where it was a signe onely of it And Exod. 12.11 the Lambe is called the Lords passeouer which it betokened onely In the same sense Christ sayth This is my bodie that is exhibiteth and representeth vnto you my bodie Augustine so expoundeth these wordes Non dubitauit Dominus dicere Hoc est corpus meum cum daret signum corpus sui Christ doubted not to say This is my bodie when hee gaue a signe and sacrament of his bodie The Protestants THat Christ is present with all his benefites in the sacrament wee doe willingly graunt neither doe we thinke that the elements of bread and wine are bare and naked signes of the bodie and blood of Christ but Christ is verily by them exhibited vnto vs and spiritually by fayth we are truely made partakers of his precious bodie blood not that Christ descendeth from heauen to vs but we ascend by faith and in spirit vnto him yea we confesse