Bellarm. They did it by an extraordinarie authoritie not as Kings but as Prophets Nay it was an ordinarie power for all the good kings of Iuda beside as Iehosaphat Hezekiah and others did take care of religion this was so properly annexed to the kingly office that idolatrous kings also tooke vpon them to command false religion as Ieroboam set vp two golden calues and Ahaz king of Iudah cōmanded Vriah the high Priest to make an Altar according to the patterne which he sent from Damascus 2. King 16.11 This power also was afterward exercised by Christian Kings and Emperours as Constantinus Theodosius Martianus made lawes for the Church Fulk annot 1. Cor. 14. sect 16. Iustinianus the Emperour decreed many things concerning Church affayres as how excommunication should be vsed how Bishops and Priests should be ordained concerning the order and manner of funerals that the holy mysteries should not be done in priuate houses Carolus magnus decreed that onely the Canonical bookes of scripture should be read in the Church he chargeth all Bishops and priests to preach the word Lodouicus Pius his sonne and Emperour after him ordained that no entrie should bee made into the Church by Simonie that Bishops should bee chosen by the free election of the Clergie and the people All these Emperours did lawfully exercise their princely authoritie in Ecclesiastical matters Ergo other princes may doe the same still 3 Augustine saith Epistol 50. Quis mente sobrius c Who in his right wits would say to the King It pertaineth not to you who in your kingdome is religious or sacrilegious to whom it cannot be said let it not pertaine vnto you who in your kingdome will be chast or vnchast And in another place Ad fratres in erem serm 14. Tunc iustitia dicitur gladius ex vtraque parte acutus quia hominis defendit corpus ab exterioribus iniurijs animam à spiritualibus molestijs Then iustice is rightly called a sword with a double edge because it doth both defend the bodie from externall and corporall wrongs and the soule from spirituall vexation That is the sword of the Magistrate serueth as well to prune the Church and to cut off all errors and heresies in religion as to destroy the vices and corruptions in manners AN APPENDIX OR FOVRTH PART OF THE QVEstion whether the Prince in any good sense may be called the head of his kingdome and consequently of the Church in his kingdome The Papists THey do appropriate this title to be called heads of the vniuersall Church to error 101 the Pope of Rome most blasphemouslie for there can be no head of the vniuersal bodie but Christ But for Princes to be called the head that is chiefe gouernours of the Churches in their kingdomes they do abhorre it Whereupon Bellarmine is so saucie as to checke and controule King Henrie the 8. because he was called the head of the English Church 1 The heathen Emperours were not heads of the Church being not so much as members thereof therefore neither Christian Magistrates which doe succeede them in that authoritie Rhemist annot 1. Pet. 2. sect 6. Ans. 1. The argument followeth not they were no true mēbers of the Church therefore could not be heads that is haue the soueraigntie of the externall gouernment for wicked kings and princes doe keepe their magistracie gouernment still who though they be not true members of the Catholike Church yet ought to be obeied as princes 2. Though the metaphorical name of head agreed not vnto them yet were they by Gods ordinance appointed to be heads gouernours of his people protectors of his Church should haue been if they had not abused their authoritie 3. Christian princes though they haue the same authoritie which they had yet now exercising the sword according to Gods law and being Nurses of the Church may vse and retaine those princely titles in deed to be called Patrones and defenders of the faith head that is chiefe gouernours and protectors of the Church which by right had been due vnto the other if they had vsed their authoritie as they should 2 Christian princes are members of the Church Ergo not heads for if they were heads how could the Church stand without them as it did in the time of persecution Ans. First as though the head is not a member and part of the bodie though a principall one so the Prince is a member of the Church but a principall and chiefe member not of the inuisible Church for so Christ is onely head but of a particular visible Church Secondly we denie not but that the inuisible and spiritual Church may consist without the Magistrate but a visible flourishing and wel-gouerned Church cannot want a head or chiefe gouernour that is as a wall or hedge vnto it The Protestants TO bee head of the vniuersall Church is proper onely to Christ and in that sense is not communicable to any creature for he is to his Church as the head to the naturall bodie giuing vnto it influence of grace spirit and life he is therefore the onely mysticall head of the vniuersal Church But in another sense the Prince may be said to be the head and chiefe gouernour of his kingdome of that particular visible Church where he is king We make him neither the mysticall head which is only Christ farre be that blasphemie from vs nor a ministerial head as they make the Pope to be as Christs Vicegerent in the Church but a politicall head to keepe and preserue the peace of the Church and to see that euery member doe his office and duetie But this name we confesse is vnproperly giuen to the Prince neither were we the first inuentors of it for the papists first gaue it to Henry the 8. And there are other titles which doe sufficiently expresse the office of the Prince and may bee more safely vsed If any man thinke it too high a name for any mortall man and so not to be giuen to any we will not greatly contend about it But if any denye it to the Prince as thereby to abridge her of her power in Ecclesiastical matters we doe stand stiffely for it and are bold to affirme that with much better right is this title attributed to the ciuill Magistrate then it was to the Pope yea and that it hath been of old giuen in a modest and sober sense to Kings and Princes and may with a fauourable exposition be still and Princes also may receiue this honour and title at their subiects hands with protestation of their Christian meaning herein 1 This phrase for the King to be called the head is not vnusuall in scripture 1. Sam. 15.17 Saul is sayd to be the head of the tribes Psal. 18.43 Dauid the head of the nations Isay. 9.15 The Prince or honourable man the head of the people yea Princes are called Gods Psal. 82.2 which is a name of greater Soueraigntie then to be called heads
was lawfull for them to read the scriptures much more for all Christians The Iesuite aunswereth that our knowledge is greater then theirs not in all scripture but in the misteries for our redemption onely We answere this is all we desire for if the misterie of saluation and redemption be plainly opened in the scripture why should not the people be admitted to the reading of the word to be confirmed in the knowledge of their redemption who seeth not what sillie aunsweres these be 4 Augustine thus writeth of this matter In ijs inquit quae aperte in Scripturis â—osita sunt inueniuntur ea omnia quae fidem continent moresque viuendi De doctrin Christia lib. 2. cap. 9. The plaine and easie places of scripture conteine all things necessarie vnto faith and good life Ergo the doctrine of saluation in the scriptures is not hard and difficult but easie of good Christians to be vnderstood THE SIXT QVESTION CONCERNING the interpretation of Scripture THis question doth diuide it selfe into three partes First concerning the diuerse senses of the scripture Secondly to whoÌ„ the chief authoritie to expound scripture is committed Thidly what meanes must be vsed in the interpretation of scripture THE FIRST PART OF THE SIXTH QVEstion of the diuerse senses of Scripture The Papistes error 7 THere are two straunge Assertions of our aduersaries coÌ„cerning this matter First they affirme that the scripture may haue diuerse senses and meanings in the same place The sense of the scripture is either literall say they historicall which is the first most proper sense or spirituall that is an higher sense deriued out of the other and it is of three kinds Allegoricall Tropologicall Anagogicall they shew by particular instance and induction that the scripture besides the literall sense may haue these also The Allegoricall sense is when besides the plaine historicall and literall meaning somewhat is signified which by an allegorie is referred vnto Christ or the Church as Gal. 4. beside the truth of the storie of the bond and free woman S. Paule applieth it vnto the two Testaments Ergo one place may haue more senses then one The Tropologicall sense is when as there is somewhat signified appertaining to manners as Deut. 25. Thou shalt not mussell the mouth of the oxe that treadeth out the corne this by S. Paule is applied to the Ministers of the Gospell 1. Cor. 9. Ergo the scripture hath diuerse senses The Anagogicall sense is wheÌ„ the place is applied to decipher set forth the kingdome of heauen and eternall things as Psal. 94. I sware vnto them if they should enter into my rest this is literally vnderstood of the rest in Canaan spiritually of life eternall Ergo many senses thus reasoneth Bellarmin lib. 3. de Scriptur cap. 3. The Protestantes WE affirme that of one place of scripture there can be but one sense which we call the literall sense when as the wordes are either taken properly or figuratiuely to expresse the thing which is meant as in this place the seede of the woman shall breake the Serpents head the literall sense is of Christ who should triumph ouer Sathan though it be spoken in a borowed and figuratiue speach There can be therefore but one sense which is the literall as for those three kinds they are not diuerse senses but diuerse applicatioÌ„s onely and collections out of one and the same sense 1 It shall appeare by a seuerall induction of all these kindes In the first example of the Allegoricall sense Galathes 4 the Apostle saith not that there is a double sense but that it may be allegorically applied which is historically set downe There is then but one sense of the place part whereof consisteth in the storie part in the allegorie so that the whole sense is conteined in them both Concerning the second exaÌ„ple of the Tropologicall there is not a twofold sense of that place but one whole generall sense that as the mouth of the oxe was not to be musled so the Minister of the Gospell must be prouided for Likewise of the Anagogicall kind it is not one sense to vnderstaÌ„d the rest of Canaan an other of the kingdome of God but there is one whole sense that as they for their Idolatrie were depriued of the land of promise so we should take heede lest by our disobedience we lose the hope of the kingdome of heaueÌ„ So we coÌ„clude that those are not diuerse senses but one sense diuersly applied 2 The literal sense is the onely sense of the place because out of that sense onely may an argument strongly be framed wherefore seeing allegories and tropes do not coÌ„clude they are not the senses of the place An allegorie or type may be part of the literall sense and then it concludeth but when an allegorie is framed beside the literall sense it concludeth not and therefore is no part of the sense as to reason thus the oxes mouth must not be musled Ergo the Minister must be maintained it foloweth well because it is part of the sense but allegories deuised beside the sense proue not though they may illustrate The Papistes THeir other assertion is this that it is lawfull to allegorise scripture both in the old and new Testament Bellarm. lib. 3. cap. 3. They reason thus Rhemens error 8 annot Heb. 4. ver 5. The Apostle applieth the rest of the Sabboth to the eternall rest Ergo the like applications of the fathers are lawfull See annot Heb. 7.2 the Apostle say they findeth great misteries euen in the very names Ergo it is lawfull to make allegories The Protestantes WE say it is daungerous to make allegories of Scripture without the warrant and direction of Gods spirite this was the occasion that diuerse of the auncient fathers greatly erred as the Iesuite him selfe repreheÌ„deth Papias Iustinus Lactantius for allegorising that place Reuel 20. which made them fall into the error of the Chiliastes by false interpreting of the thousand yeares there mentioned To their argumeÌ„ts our learned countryman D. Fulk answereth First it foloweth not because it was lawfull for the Apostles gouerned by the spirite to make allegories that it is therfore lawfull for others Secondly wheÌ„ the fathers or any other writers can be assured of the same spirite which the holy writers had and of the like dexteritie in vnderstanding and expounding Scripture they may likewise be bold to make allegories Let vs heare what Augustine saith of this matter Sicut mihi multum errare videntur qui nullas res gestas aliquid aliud praeter id quod eo modo gesta sunt significare arbitrantur ita multum audere qui prorsus ibi omnia significationib allegoricis inuoluta esse contendunt As they are much deceiued which thinke that the stories in the scripture do signifie no other thing but that which was done so they are to rash and bold that would draw all things to allegories which they read in scripture Ergo it is not
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
of the question First whether wicked men and infidels be true members of the Church Secondly whether the Catholike Church be inuisible 2 Whether the Catholike Church may erre and whether the visible Church may fayle vpon earth 3 Concerning the true notes and markes of the Church 4 Of the authoritie of the Church two partes First whether the Church haue authoritie in matters of faith beside the Scriptures and whether we ought to beleeue in the Church Secondly concerning the ceremonies of the Church 5 Whether the Church of Rome be the true Church two partes First whether it be the Catholike Church Secondly whether the Church of Rome be a true visible Church of these now in their place and order THE FIRST QVESTION OF THE definition of the Catholike Church The Papistes THe Catholike Church say they is a visible companie of men professing the same faith and Religion and acknowledging the Bishop of Rome to be their chief pastor and the Vicare of Christ vpon earth Bellarmin de Eccles. Lib. 3. cap. 2. Canisius capit de praecept Eccles. articul 9. Lindanus lib. 4. cap. 84. The Protestantes THe Catholike and vniuersall Church is the inuisible cōpanie of the faithfull elected and chosen to eternall life Iohn 10.16 A particular Church is a member of the vniuersall and Catholike Church and it is a visible companie and congregation of men amongest whom the pure word of God is preached and the Sacramentes rightly administred in the which visible congregation there may be and are many hypocrites euill and vnfaithfull men found and shal be to the end of the world Ex Amand. Polano So then betweene the vniuersall and particular Church there is a treble difference First the one is dispersed ouer all the world the other in some one country citie or any certaine place Secondly the vniuersall consisteth onely of the elect the particular both of good and bad Thirdly the Catholike is inuisible the other is visible and to be seene The question betweene vs and our aduersaries is about the vniuersall Catholike Church which they do falsly define in three points First they hold that wicked men are true members of the Catholike Church Secondly they allow not this distinctiō of the Church visible and inuisible but do affirme that the Catholike Church is visible Thirdly they make the Catholike Church to be in subiection to the Bishop of Rome Concerning this last point it belongeth to the controuersie of the Bishop of Rome and therefore we will not touch it in this place The other two are now to be handled in this question as two partes thereof THE FIRST PART OF THIS FIRST question whether wicked men and infidels may be true members of the Church The Papistes THey affirme that not onely the predestinate but euē reprobates also may belong vnto the Church and be true members thereof Bellarmin Lib. 3. de error 14 Eccles. cap. 7. Nay they denie that the elect which are vnborne and not yet called do appertaine to the Church of Christ. Rhemistes annot in 1. Tim. 3. Sect. 10. This then is generally their opinion that there is no internal grace or vertue required in the mēbers of the Church but onely the externall and publike outward profession Bellarmin cap. 2. And therefore they doubt not to say that euen wicked men and reprobates remaining in the publike profession of the Church are true members of the body of Christ. Rhemistes annot in Iohan. 15. Sect. 1. 1 They first alledge certaine places of Scripture as Math. 3. the Church is compared to a barne floore where there is both chaff and corne Math. 13. to a net cast into the sea where all manner of fish are gathered together 2. Tim. 2. to a house wherein there be vessels of honor and dishonor Ergo both good bad are members of the Church Bellarmin cap. 7. lib. 3. We aunswere All these places must be vnderstood of the visible Church which is knowen by the publike preaching of the word and therefore Math. 3. compared to a fanne and Math. 13. to a draw net the Apostles pastors and teachers are the fisher men Wherefore we denie not but that wicked men may be in the Church but not of it yea they may be members of the visible Church for a time but can not be truly ingraffed into the body of Christ. Fulk annot Iohan. 15. Sect. 1. 2 The Church say they is compared to a body 1. Cor. 12. as in the body there are some partes which haue neither sense nor life so in the Church there are some mēbers which haue neither faith nor charitie which is the life of the Church Ergo wicked men may be right members of the Church Bellarm. cap. 10. there may be also some fruitlesse braūches in the vine and so euill men may be members of Christ. Rhemist annot 15. Iohan. 1. euery braunch not bearing fruit in me shal be cast forth Ergo there may be fruitlesse braūches in Christ. We answere to the first who would haue said as the Iesuite doth that there are partes in the body that receiue neither life nor sense of the body doth he meane the nayles and heares as he seemeth to geue instance in the end of the Chapter but they are no partes of the body but excrements he is so deepe in his sophistrie that he hath forgotten Philosophie and yet they receiue some gift from the body for they grow encrease but the wicked receiue no grace at all from the Church The Rhemistes yet are more reasonable that say the wicked in the church are as ill humors and superfluous excrements in the body rather then liuely partes therof 1. Iohan. 2. Sect. 10. To the second is a dead bow or a braunch I pray you any part of the tree I thinke not the tree can not conueniently spare any one of the partes therof but the dead partes are hurtfull and combersome and it doth the tree good to cut them of But that they haue preuented vs we would haue vsed no better argument against them then this drawen from the resemblance of a mans body for as what is in the body receiuing no life nor power from the body is not properly a part of the body howsoeuer it seeme to be ioyned to the body so the wicked although they be in the outward face of the Church yet because they are not partakers of the spirituall life thereof by Christ are not truly to be iudged members of it 3 If wicked men should not be right members of the Church but the faithfull and predestinate we should be vncertaine which is the true Church which is not to be admitted because the whole doctrine and all the principles of Religion do depend of the testimonie of the Church Bellarm. lib. 2. cap. 10. We aunswere First although it is necessarie that the true Church should be certainly knowen yet not for that cause which the Iesuite pretendeth for the Religion of Christians is grounded vpon the Scriptures
Notes we would desire no better arguments then those which our aduersaries alleadged against vs for first our notes are proper onely to the Church and cannot bee found in any place where the Church of God is not Secondly they are most notorious markes and a man by the Scriptures may more easely knowe what true doctrine is and which are the right Sacraments then which is the true Church Thirdly these markes can not be absent from the Church but doe alwayes accompanie it and it is no longer a true Church then it hath those markes 2 We are able out of the Scriptures to proue these marks which may stand in stead of many reasons Iohn 10. my sheepe heare my voyce Ephes. 5. clensing it by the washing of water through the word Ergo the Word and Sacraments are true notes of the Church Bellarmine answereth to the first place that the hearing of the word is not a visible note of the Church but a signe vnto euery man whereby he may knowe his election Wee replie agayne looke which way a man is knowne to bee a member of the Church by the same way the Church also it selfe is discerned if the hearing of the word doe make one a sheep of Christ then doth it also shew which is the flocke and fould of Christ As I knowe my hand or foote to bee a part of my bodie because it hath life and motion of the bodie euen so the bodie is discerned from a carkas because it moueth and liueth To the second place he answereth very simply that the Apostle there sheweth not which is the Church but what good Christ hath wrought for his Church We replie againe But the Church is best knowne by the benefites that Christ hath bestowed vpon it amongst the which the Word and the Sacraments are not the least Ergo by these the Church is knowne and in that place by the Apostle described And let the reader iudge whether that place of the Apostle where there is direct mention made of the word and sacraments be not fitly applied to our purpose concerning the description of the Church 3 Let Augustine speake In scripturis didicimus Christum in scripturis didicimus ecclesiam epistol 166. In the scripture we doe learne Christ in the scripture let vs likewise learne the Church His argument is this Looke how Christ is knowne so is his Church but Christ is onely knowne by his word Ergo so is his Church The fourth question of the authoritie of the Church THe Papists affirme that the authoritie of the Church consisteth in these fiue poynts First in authorising the scriptures and defining which are Canonicall Secondly in giuing the sense of the scripture Thirdly in determining matters besides scripture Fourthly in making lawes constitutions for the Church Fiftly in exercising of discipline Concerning the two last we doe not greatly stand with them We acknowledge the Church hath authoritie to make decrees and constitutions but so as the Apostles did Visum est nobis spiritui sancto It seemed good to vs and the holy Ghost the Church must be directed by the wisedome of the spirit speaking in the scriptures We also acknowledge the holesome power of the Church in exercising of holy discipline but it must be done in the name and power of Christ. 1. Cor. 5.4 not according to the will of men Concerning the two first we haue alreadie shewed that neither the Church doth giue authoritie to the word of God but doth take her authoritie from thē for the scriptures are of sufficient credite of themselues 1. controu quaest 4. Neither that the sense of scripture dependeth vpon the interpretation of the scripture but that the word expoundeth it selfe 1. controu quaest 6. There remaineth therefore onely one poynt to be discussed of the authoritie of the Church namely in deciding of matters beside the scriptures which are of two sorts either necessarie appertayning to faith or indifferent concerning ceremonies of both these in their order THE FIRST PART WHETHER THE CHVRCH hath authoritie in matters of faith beside the scriptures The Papists WE ought to take our faith and al necessarie things of saluation at the hands error 24 of our superiours Rhemist Act. 10. sect 8. In poynts not decided by scripture wee must aske counsaile of the Church Praefat. sect 25. The Church is the onely piller and stay to leane vnto in all doubts of doctrine without the which there can be no certaintie nor securitie we must therefore beleeue it and trust it in all things annot 1. Timoth. cap. 3. sect 9. Yea it hath authoritie say they to make newe Articles of faith as in the Councell of Constance it was decreed to be necessarie to saluation to beleeue the Pope to be head of the Church In the Councell of Basile it was made an Article of the faith to beleeue that the Councell was aboue the Pope and therfore Pope Eugenius in not obeying the Councell was adiudged to be an heretike 1 Vpon these words in the Gospel Iohn 15.27 the spirit shall testifie of me and you shall beare witnesse also they conclude thus Ergo the testimonie of the trueth ioyntly consisteth in the holy Ghost and Prelates of the Church Rhemist Iohn 15. sect 8. We answere The witnesse of the spirit and of the Apostles is all one witnesse for the spirit first testifieth the trueth to the Apostles inwardly and the Apostles inspired by the spirite did witnesse it outwardly so the Pastors of the Church witnessing with the spirit which is not now inspired by reuelation but onely found in the scriptures are to bee heard but if the spirit testifie one thing in the word and they testifie another there we must leaue them 2 The Church erreth not Ergo we must heare her in all things Rhem. 1. Timoth 3. sect 9. We answere First the Church may erre if she followe not the scriptures Proued before 2. controu quaest 2. Secondly so long as the Church heareth Christs voyce we are likewise to heare hers and so long as she is preserued from error she will not swarue from Christs precepts neither impose any thing vpon her children without the warrant of her spouse The Protestantes THat the Church hath no such power to ordaine articles of faith or impose matters to be beleeued necessarie to saluation not contayned or prescribed in the holy scriptures We prooue it thus and wee are sure that the true Church of Christ will neuer chalenge any such prerogatiue 1. All truthes and verities in the scriptures are not so necessary to saluation that the ignorance thereof should bring perill of damnation Ergo much lesse are any verities out of scripture of any such necessitie the first is manifest for to know the iust chronologie of time or space of yeares from the beginning of the world to Christ is a veritie in scripture yet not necessary so to beleeue that Marie continued a virgin euer after the birth of our Lord was thought by
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
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
should be thought like the Iewes Synagogue Bellarm. Answere First the Iewish temple shall not be built againe as Daniel prophesieth 9.27 and how can it be built in so short a space seeing Antichrist as they say must raigne but three yeeres and an halfe and to what purpose seeing he will abolish all sacrifices Secondly though it should be built againe nay if it were standing now for the exercise of Iewish sacrifices it could not be called the temple of God Thirdly by the temple therefore is meant the visible Church that which sometime was a true visible one as the Church of Rome and after should be so taken reputed and challenged as it is at this day by the papists Neyther haue the papists hereby any aduantage as though the Pope sate in the very true Church for it is not the true Church indeede but so reputed and taken by them Fourthly though there were no materiall temples of the Christians in Pauls time what of that hee speaketh not here of any such materiall temple but of the Church of God neither doth Saint Paul in this sense refuse to vse the name of temple as 1. Corinthian 3. vers 16. and 6. vers 19. and in other places The Protestants THat Rome is the seate and place of Antichrist beside that the Rhemists confesse so much that Antichrist shall raigne there annot Apocal. 17. sect 4. We prooue it thus 1. Antichrist is called the great whore of Babilon Apocal. 17.5 But Babilon is Rome Ergo Rome is the seat of Antichrist Obiect It was Babilon while it was gouerned and ruled by heathen Emperors but the Church was not then called Babilon Bellarm. Answere First Ergo by your owne confession Rome shall be the seat of Antichrist seeing by Saint Iohn it was called Babilon Secondly it was not onely called Babilon in the time of the heathen but euen of Christian Emperors Augustine saith it is Occidentalis Babïlon the Babilon in the west partes prioris filia Babilonis and daughter to the first Babilon Thirdly Saint Iohn doth not onely prophesie of the crueltie of the terrene state but of the false prophet Antichrist you should also vsurpe an ecclesiasticall gouernment there Obiect Secondly they obiect that by the damnation of the great whore is vnderstoode the finall destruction of all the company of the reprobate Rhemist Apocal. 17.1 Answere the damnation vniuersally of the wicked is described cap. 20. and therefore this place must be vnderstoode of Antichrist and his adherents And very fitly doth the name of whore agree to that See for once a whore indeede was Pope there called Iohn the eighth Which so wringeth the Papists that they haue no other shifte but impudently to denie it 2. Wee haue another argument out of the same chapter vers 9. the seuen heades are seuen mountaines on which the woman sitteth But there is no citie in the world notoriously knowen to stand vpon seuen hils but Rome Ergo it is the seate of Antichrist Obiect The text is they are also seuen kings so the seuen heades or seuen hils signifie seuen kings for there shall bee so many chiefe Empires which shall persecute the Church there are fiue part Aegypt Canaan Babilon the Persians Grecians the sixt the Romanes which in parte standeth yet the seuenth shall be Antichrist Rhemist Apocalip 17. sect 7. Answere First the seuen heads are expounded to be both seuen hils and seuen kings the scripture vseth not to expound one harde and obscure thing by an harder and more obscure as to say seuen heads are seuen mountains that is seuen kinges for wee were neerer the sense before and the terme of heads doth more fitly resemble kinges then mountaines Secondly the seuen kinges are more fitly taken for seuen principall gouernours of the Romanes as Kings Tribunes Consuls Decemviri Dictators Emperours Popes for by these seuen orders hath the common wealth beene gouerned first and last Fulk ibid. Obiect Rome is not now built vpon seuen hilles it standeth in the playne in Campo Martio Sander ibid. Answere First you haue then no right to Peters Chayre for when hee sate at Rome the Citie stoode vppon seuen hils Secondly though the Pope nowe hath remooued his pallace to the Vaticane on the other side of the riuer yet he did sit for many yeares in Laterane vntill the time of Pope Nicholas the second who was almost 1100. yeeres after Christ. Thirdly though the Pope hath remooued his pallace vpon pleasure beyond the riuer yet his See is not remoued for vpon euery one of those hils there are Monasteries and chapples and such like monuments to be seene to this day In mount Caelius there is the Monasterie of Gregorie the first the Cathedral Church of Laterane In mount Auentine the Monasteries of Sabiâ—e and Boniface In the mount Exquilinus the Minster of S. Maria maior the ruines of Saint Cyriacus Church which is yet a title of a Cardinal The mount Viminalis hath the Church of Saint Laurence The mount Capitoline hath an house of friers called Ara coeli The mount Palatine the Church of Saint Nicholas The mount Quirinalis hath S. Maria de populo Wherefore though the Popes person be remooued a little aside yet the popish religion is exercised and reliques of superstition are to be found in euery one of those hils Wherefore we nothing doubt to conclude but that Rome is that Citie vpon 7. hils and so the principal seate of Antichrist THE SIXT PART CONCERNING THE doctrine of Antichrist The Papists error 62 THeir opinion is that Antichrist shal be an open and manifest aduersarie to Christ and that he shall abolish all worship of God and all religion Rhemist annot 2. Thess. 2. sect 10. Bellarmine draweth all the doctrine of Antichrist to these foure heads First he shall denie Iesus to be Christ and abolish the sacraments instituted by Christ. Secondly he shal make himselfe Christ. Thirdly he shall make himselfe God and be adored as God Fourthly he shall abolish al other worship both true and false yea the worship of Idols Wherefore sayth he the Pope cannot be Antichrist that doth none of these things cap. 14. of these now in their order 1. Antichrist shall vtterly denie Christ. 1. Iohn 2.22 4.3 Euerie spirite that confesseth not that Iesus Christ is come in the flesh is not of God this is the spirite of Antichrist Ergo Antichrist shall altogether denie Christ. Answere First the Rhemists say that this is not a marke for all times to know an heretike by but it was onely for those times to confesse Christ to bee come in the flesh this is a surer note now say they that whoso confesseth not Christ to be really present and to be sacrificed in the masse is not of God Rhemist annot 1. Iohn 4. sect 2. Where I will not stand to note the presumption of these papists that will correct and amend the Apostles rule to know heretikes by which serueth for all times and so
from heauen Sic Bullinger serm 60. in Apocalips Thirdly the Dragon is sayd Apocalips 12.4 with his tayle to drawe many starres from heauen that is many excellent men as starres in giftes and knowledge shall bee deceiued by the Pope and be wonne vnto him yea the Pope himselfe is a Starre fallen from heauen to the earth from heauenly doctrine to earthly tradition Apocalips 9.1 thus Antichrist also may be sayd to fetch fire from heauen 2. The second miracle hee shall cause the Image of the beast to speake which the Iesuite vnderstandeth literally that is grossely Answere First Bellarmine and our Iesuites doe not here agree for Bellarmine sayth that these two miracles shall be wrought by Antichrist himselfe to fetch fire from heauen and to cause the Image to speake But the Rhemists saye this other beast is another false Prophet inferiour to Antichrist which shall also worke wonders such an one as Caluine say they where they shew their malice more then learning for Caluine they know tooke not vpon him to worke myracles annot Apocal. 13. sect 3. 2 This causing the image to speake hath a better meaning The image of the beast is the shadow of the olde stately Empire of Rome which was erected by the Pope for the west partes wanted an Emperour the space of three hundred yeeres from Augustulus time till Pope Leo the third who made Charles the great king of France Emperour And at this day is there nothing in the Empire but onely a name title and image for neither hath the Emperour the Imperiall authoritie which is in the Pope nor the Imperiall kingdomes vnlesse he haue them of his owne And the Pope onely maketh this Image to speake for vnlesse he doe confirme the election of the king of the Romanes he is not thought worthy the name of Emperour Bullinger ibid. 3 And yet we denie not but that they both haue and may make images speake either by the helpe of the diuell as Dunstane caused a roode to speake or by iugling as the Roode of grace by gimmals was made to roule the eyes mooue the lippes and such like in king Henries dayes 3 The third myracle that Antichrist shall work is to fayne himselfe dead and to rise againe Apocalyps 13.3 Answere There can bee no such thing gathered out of the text First the wordes will not beare it the text is that one of the heads was wounded to death and the wound was healed which cannot be so meant as though hee fayned himselfe dead but he receiued a wound indeede 2 The sence is mysticall as thorough the whole chapter First it is sayd that the seuenth head was wounded to death but reuiued agayne that is the seuenth gouernement of the Romanes in the Popedome for the papacie had many times deadly blowes and yet was healed agayne especially when there were three Popes together at Rome in France and the third in Spaine but this wound was cunningly healed vp in Pope Martin the fift in the Councell of Constance the other three beeing deposed Sic Bullinger Serm. 59. Secondly it is said vers 14. that the beast whose image remained had the wound of a sworde and yet liued which is vnderstoode of the Romane Empire reuiued and quickned by the Pope The Protestants IT is true that Antichrist shall worke signes and wonders by the power of Sathan 2. Thessal 2. but lying signes both because they shall bee done to confirme lyes neither shall they bee such as the Prophets wrought but many of them but cunning and cousening sleights of iuglers And for such wonders wee neede not to search farre the Popish Church is full of them Where else then should wee looke for Antichrist 1 There haue beene of the Popes themselues Sorcerers and Coniurers such an one Antichrist shall bee sayth Bellarmine Siluester the second came vp to the papacie by the helpe of the diuell as wee haue before shewed Gregorie the seuenth was condemned in the Councell of Brixia for a Coniurer And Benno a Cardinall in those dayes thus writeth of him that on a time hee sending two of his seruants for a certaine Sathanicall booke charging them not to looke into it they notwithstanding looked into it and presently a great multitude of diuelish spirites were round about them who were instant vpon them to knowe why they were called for the seruants beeing at the first astonished yet comming to themselues enioyned them to plucke downe certayne high walles neere to Rome and so they came to their master Fox page 176. What other Antichrist now neede wee looke for If hee must bee a Coniurer wee may heere make our choyce 2 Wee are not ignorant what lyes and fables are reported by the papists of the myraculous actes of their popish Saints of the which wee haue spoken before As howe Dunstane appeared to a cripple that came to his Tombe to bee helped of his lamenesse How Plegildus a priest sawe and handled the shape of a childe vpon the altaâ— which after hee had kissed returned agayne to the likenesse of bread How a certaine Iewes boy tolde his father that hee saw a childe broken in peeces vpon the altar and distributed among the Christians and the boy for that was cast into a furnace of fire and was preserued from the fire by the Virgin Marie which appeared to him and spred her garment ouer him Many such either lyes and fables or workes of diuels the popish Church hath many What neede wee therefore doubt but that it is the Antichristian Church 3 Augustine sayth Saint Paul calleth them lying wonders either because Antichrist shall deceiue men per phantasmata with iugling sleights or because ad mendacia per trahet credituros by his wonders he shall make them beleeue lies But in which sense they are so called it shall appeare when Antichrist is come sayth hee and indeede it is now apparant for our aduersaries haue plenty of both kindes both myracles wrought indeede by the diuell and many prety iugling feates beside THE EIGHTH PARTE OF THE QVEstion concerning the warres and kingdome of Antichrist The Papists BEllarmine sayth that Antichrist shall make great battayles agaynst the error 64 Saynts and shall conquere the whole worlde first by crafte he shall aspire to the kingdome of the Iewes secondly he shall fight with three kings of Lybia Aegypt Aethiopia Thirdly with a great armie he shall persecute the Christians throughout the world and this shall be the battaile of Gog and Magog Bellarm. cap. 16. 1 That he shall craftily aspire to the kingdome he proueth it out of Daniel 11.21 where it is prophecied of one that he shall obtayne the kingdome by flatteries Ans. This prophecie of Daniel as likewise the whole chapter was historically accomplished in Antiochus Epiphanes who defrauded Seleucus his brothers sonne of the kingdome and circumuented his elder brother Demetrius so that it being once fulfilled it cannot be wrested to any other sense of Antichrist it cannot be
to disclaime therefore the maintenance which he hath of the Church for the Leuites beside the allotment of the tythes had their proper houses which they might sell and redeeme agayne Leuitic 25.32 As also that place 1. Timot. 3.2 will beare it where the Apostle would haue a Bishop to be harberous and giuen to hospitalitie which he shall be much better able to performe hauing some helpe beside the Church liuing of his owne inheritance So then it is not to be doubted but that Ecclesiasticall persons may together with spirituall liuings retayne their owne proper inheritance referring them both to one and the selfe same end that is to countenance their Ministerie and to be the better able to performe the externall dueties thereof in releeuing the poore helping the needie and such like Thirdly as touching the proper maintenance and reuenew of the Church which is by tithes diuers poynts are agreed of and accorded betweene vs. First that tithes due onely to the Church and cannot be alienated to any other vse nor be turned to the maintenance of lay men for there must be where tithes are payed a matter of giuing and receiuing Philipp 4.15 We giue spirituall and receiue temporall which because lay men doe not performe they haue nothing to doe with the tithe for not keeping the condition they cannot claime the couenant 2 The people are bound in conscience to giue of their goods vnto their lawfull Pastors according to the determination of the Church and the positiue lawes of Princes made in that behalfe the which they are bound to obey and the tenth being the hire of the labourer and the wages of the Lords workeman Math. 10.10 it shall be as great a sinne to defraude the Minister of his portion as to keepe backe the meate or wages from the hireling and labourer Iam. 5.4 3 We vtterly denie also and herein consent with our aduersaries that tithes are not pure almes as some haue been of opinion in times past but are a plaine debt of the people to their Ministers First the wages or reward of the labourer is no almes but his due and of right belonging to him but tithes are so vnto Ministers who labour in the Lords haruest 1. Timoth. 5.16 Ergo no almes Secondly almes doe alway exceede the desert of the almesman they shewe the beneuolence and free heart of the giuer not any merite or worthines in the receiuer but tithes and all other temporall gifts are farre inferiour to the labours of Ministers for what are temporall things to spirituall 1. Cor. 9.11 Ergo no almes Thirdly the tenth is the Lords part and by him it is assigned to his faithfull Ministers which in Gods stead doe teach vs 2. Cor. 5.20 But almes cannot be giuen vnto God Agayne the tenth is as an inheritance to the Church and to bee counted as the corne of the barne or the abundance of the winepresse Numb 18. vers 26.27 It is vnto them as the fruite of the earth and encrease of the ground to the husbandman Therefore to be counted no almes from men but the blessing of God both vpon the pastor and the people 4 We also agree that it is not meete that the maintenance of Ministers should be voluntarie or left to the peoples choise but that it is conuenient iust equall requisite that both by lawes of Princes and constitutions of the Church prouision should be made as there is for the necessarie certayne and competent maintenance of the Church First the tenths in the lawe were established by a perpetuall ordinance Ergo the maintenance of Ministers ought now also to be confirmed by positiue lawes as then tithes were the argument followeth for if their Ministerie deserued such assurance of their maintenāce which did but serue at the Altar much more now doth the Ministerie of the Gospel deserue it And the Apostle also seemeth so to reason 1. Corint 9.14.15 that as they which wayted on the Altar were partakers of the Altar so God hath ordayned sayth he that they which preach the Gospell should liue of the Gospell That is as then the people did not onely giue tithes voluntarily but were bound by lawe to doe it euen so God hath ordayned that Ministers should liue of the people and by this ordinance of God the people may as well be bound vnto it now as they were then Secondly if Ministers bound in conscience to feed and instruct the people may also be enforced and vrged by the constitutions of the Church and lawes of Princes to do that which in conscience they are bound why may not the people likewise be constrayned by publike lawe to performe that dutie to their pastors which their owne conscience doth vrge them vnto Thirdly experience teacheth that men are hardly euen liuing vnder a law brought to pay their rights to the Church no not in those places where they can take no exception against their pastors how much more vnwilling would they be I speake of those which are not yet wonne to a through liking of the Gospel if they were left to their owne libertie 5 We also acknowledge as Bellarmine seemeth to grant cap. 25. that to pay precisely the tenth is not now commanded by the law of God as though that order could not be changed by any humane law as the Canonists hold but men necessarily were bound to pay tithes But thus farre forth we hold that it is groūded vpon Gods law first in respect of the equitie of the law in paying of tithes which is this that the Ministers ought to liue of the people and to haue sufficient competent maintenance by them which equitie and substance of the law is morall and ought alwaies to continue being grounded vpon the law of nature Thou shalt not musle the mouth of the oxe that treadeth out the corne Secondly in as much as the lawe of the land and of the Church doth confirme this ancient constitution of tithes which is left indifferent of itselfe we are bound to obey such lawes being agreeable to the word of God And in this sense also tithes may be sayd to be due by the lawe of God because Gods word commandeth obedience to our Magistrates in all lawfull ordinances 6 Though the lawe of tenths be not now necessarie as it was a ceremonious duetie but it is lawfull either to keepe that or any other constitution for the sufficient maintenance of the Church whether it bee more or lesse then the tenth part yet we doubt not to say that this prouision for the Church maintenance by paying of tithes is the most safe indifferent and surest way and no better can come in the place thereof First it is the most equall way to haue euery thing in the kinde according to the Apostles rule Let him that is taught make his teacher partaker of al his goods Galath 6.6 But this cannot be so conueniently done any other way as by erecting of a set stipend or such like as by
Bellarmine answereth Princes doe rule ouer their subiects as men not as Christians and Kings are set ouer the people not as they are Christians but politike persons so the Prince is head of the kingdome not of the Church De pontif Rom. lib. 1. cap. 7. Ans. Stephen Gardiner taketh away this cauill very sufficiently we will set one Papist against another It is all one sayth he to call the Prince head of the Church of England and head of the Realme of England for if all Englishmen be his subiects why are they not his subiects as they are Christians If the wife or seruant bee subiect to the master or husband being infidels doth their conuersion or name of Christians make them lesse subiect then they were before Haec ille Againe how farre is this I pray you from Anabaptistrie to say that subiects onely as men not as Christians are in subiection to Princes for doth it not followe hereupon that as Christians they ought to haue no superiour or Magistrate 2 It is sufficient for vs that this title more fitly and properly belongeth to euery Prince in his owne kingdome thē to the Pope for the Pope can in no wise be head of the Church he is not the mysticall head neither dare they say so for Christ onely is the head in that manner neither can he be the Ministeriall head of the vniuersall Church for the Catholike Church is a bodie mysticall must needes haue a mysticall head neither is he the politicall head of any particular Church for no Bishop can be a politicall head because he that is the head and chiefe must haue a coactiue power to binde his subiects to obedience so hath not any Bishop The Prince onely beareth the sword and enforceth obedience Againe in a farre diuers sense is the Prince called the head then the Pope was for first the Pope challenged to be head of the vniuersal Church but the prince is chiefe only in his owne kingdome Secondly the Pope would be an absolute head to doe all vpon earth that Christ did yea and more to to bind and loose at his pleasure to depose Kings to dispense with the word of God to constitute and make lawes at his pleasure in so much that one of his clawback flatterers is not ashamed to say of him Christus Papa vnum faciunt consistorium excepto peccato potest Papa quasi omnia facere quae potest Deus Christ and the Pope make but one Consistorie keepe but one court sinne onely excepted the Pope in a manner can doe all things that God can doe But we doe limit the power of the Prince who is not to impose any lawes vpon the Church but such as are agreeable to the word of God neither doe we make him a spirituall officer as the Pope would be but a ciuill gouernour who by positiue lawes is to prouide for the peace and welfare of the Church Lastly S. Peter sayth Submit your selues to the King as the chiefe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or most excelling what is this els but as to the head what is it to be chiefe but to be head But we will not much contend for the name so they will grant vs the thing namely that the Prince is a commander euen in Ecclesiasticall matters as Augustine saith In hoc reges Deo seruiunt si mala prohibeant nō solum quae pertinent ad humanam societatem verumetiam quae ad diuinam religionem Cont. Crescon lib. 3. cap. 5. In this Kings doe good seruice to God if they forbid euill to be done not onely in matters pertaining to humane societie but in things concerning religion As for the title to bee called head let them cease to call their chiefe Bishop so who hath no right vnto it and we will promise also to lay it downe though in good sense we might vse it though the Pope had neuer layd claime thereunto THE SECOND QVESTION CONCERNING THE authoritie of the Prince in punishing heretikes WE doe willingly grant that obstinate heretikes and peruerters of the faith if they persist in their damnable opinions and remaine incorrigible may and ought to be cut off and punished by death to make others to feare so Seruetus at Geneua and one Valentinus at Berne both monstrous heretikes not amongst the Papists but by the Protestants were worthily put to death In this therfore we and our aduersaries agree that heretikes may be punished by death by the ciuill Magistrate If Luther or any other haue held any priuate opinion to the contrarie let them answere for themselues but although we vary not in the principall yet there are certaine circumstances and accessaries greatly material wherein they both dissent from vs and from the truth 1 They would haue the Magistrate onely to be their executioner the iudgement of heresie they say belongeth to the Church for they cited examined iudged disgraded condemned heretikes and then gaue them ouer to the secular error 102 power this was the common practise of their Church But we hold that the hearing iudgement sentence and condemnation of heretikes belongeth to the ciuill Magistrate as well as the execution because these actions are proper to the ciuill sword which the Magistrate beareth Rom. 13. and Deut. 17.5 The false Prophets and Idolaters were brought to the gates of the citie where the ciuill Magistrate was wont to sit Augustine is of the same mind Cur in veneficos vigorē legū exerceri iuste fatentur in haereticos schismaticos nolunt fateri Cont. epist. Parmen 1.7 Why doe they grant that the vigour of the law may iustly be executed vpon witches and not as well vpon heretikes and schismatikes But the causes of witches are heard iudged and handled before the ciuill Magistrate Ergo also the cause of heretikes Augustines reason is out of the 5. Galath 20. The works of the flesh are manifest which are adulterie fornication idolatrie witchcraft and heresies are also reckoned vp amongst All these are workes of the flesh Ergo the Magistrate being appoynted to punish euill doers hath as full right to deale against them all as some 2 We differ about the way and meanes to try an heretike by They affirme that he is an heretike onely that is so iudged by a generall Councel or the sentence error 103 of the chiefe pastors of the Church they would haue an heretike tryed by the constitutions and Canons of their Church Annot. Tit. 3. sect 2. Rhemist We say that an heretike is to be conuicted by the scriptures and that he that holdeth any opiniō obstinately against the manifest authoritie of scripture may be iudged an heretike without a generall Councel So Augustine writeth answering the Pelagians who obiected that they were condemned without a Synode Ac si congregatione synodi opus erat vt aperta pernicies damnaretur quasi nulla haeresis aliquando nisi synodi congregatione damnata sit As though a Synode neede to be
purpose they do amisse And yet we deny not but that the names of holy men may be safely remembred by thankesgiuing vnto God for such excellent instruments and setting before our eyes their good example And concerning the names which haue bene superstitiously giuen in times past vnto Churches and other places though it were to bee wished that they neuer had beene so giuen yet now we vse them setting apart all superstition as ciuill names of differēce as S. Luke describeth the ship of Alexandria wherein they were carried whose badge saith he was Castor Pollux Act. 28.11 In a ciuil matter of description hee refuseth not to vse the names of the heathen goddes Augustine also giueth a good rule concerning such names He speaketh of the names of dayes which were called after the names of heathenish Idols as the 4. day in the weeke which we call Wednesday was then called and is yet in the Latine toung Dies Mercurij Mercurie his day Sic dicitur a paganis a multis Christianis sed nolumus vt dicant et vtinam corrigātur melius de ore Christiano ritus loquendi ecclesiasticus procedit So it is called of the heathē of many christians but I would not haue them called so and I wish they were amended for a Christian kinde of speaking best becommeth a Christian. Sed si quem forte cōsuetudo traxerit c. sciat illos omnes homines fuisse But if custome preuaile with a man so to speake let him vnderstand that all they were but men whome the heathen take for gods So say wee it were to be wished that we had names void of al shew of superstition but seeing for our speaking we must be ruled by custom let vs know that those saints by whose names places are called are no Gods nor Gods fellowes nor patrons or Mediators for vs nor any way to bee worshipped But they are the fellow seruants of all faithfull Christians to bee reuerenced with a Christian duety of loue not a religious worship of seruice THE THIRD PART OF THE ADORning and beautifiyng of Churches The Papists error 32 THe Temples and Churches of Christians they would haue built in the most sumptuous and costly manner yea in beauty to exceede the palaces of Princes with siluer golde silke Veluet to be decked and adorned Bellarmine cap. 6. Argum. 1. The Tabernacle of the Iewes was of exceeding beauty the Curtaines therof of silke the vessels euen to the snuffers for the Lampes were of golde the Priests garment had a breastplate of golde set about with precious stones Therfore why should not the Temples of Christians be in like sort adorned and set foorth as Isay prophecieth that the Glory of Lebanon shal come the Firre Oliue and Boxe tree to beautifie my sanctuary Isai. 60.13 which is literally to be vnderstood Bellarm. ibid. Ans. First if the Iesuite had turned his argument and reasoned thus the temple of the Iewes was gorgeous and sumptuous and beautifull to the eye therfore Churches of Christians ought not to be so now he had reasoned much better for their seruing of God was externall now God will be worshipped in spirit All things were done vnto them in types and figures the outward glorie of their temple was a liuely figure of the spirituall beautie of the Church of Christ. Secondly where you would haue the prophecie of Isay to be literally vnderstood you haue made a good argument for the Iewes for then they shall haue their sanctuarie restored againe which the Prophet speaketh of by name And if that place of Isay haue a literall sense why not that also 54.10 I will lay thy stones with Carbuncle and thy foundation with the Saphires I wil make thy windowes of Emeraudes and thy gates shining stones Say also that this shal be literally performed and so according to this grosse sense the prophecie of Haggie shal also be fulfilled the glorie of the last house shal be greater then the first Hagg. 2.10 But I thinke you neuer sawe Church built in this goodly manner in beautie surpassing the Iewish temple nor neuer shall The Protestants THat the Churches of Christians and places of praier ought decently to bee kept yea and with conuenient cost and seemely beautie to be built and repaired and Church vessels with other necessarie furniture to be of the best not of the worst sort we doe both commend it and practise it for so we learne by the example of our Sauiour that cast out of the temple sellers of doues and money changers and would not suffer them to carrie vessels through it Mark 11.15 16. that the house of praier ought to be reuerently regarded but yet it followeth not that such immoderate and excessiue cost should be bestowed vpon the walles of the Church and Idols to garnish and beautifie idolatrie and poore people in the meane time to want A Matrone ought to goe comely and decently apparelled though not tricked vp with the iewels and ornaments of an harlot Argum. 1. Our Sauiour Christ reproueth the Scribes and Pharisees because they drewe the people to bee good vnto the altar and bestowe largely vpon them and so leaue their parents helplesse Math. 15.5 And he often doth inculcate that golden saying I will haue mercie not sacrifice it is better to succour the liuing temples of God which are the bodies of his poore children then to bestowe superfluous cost vpon dead temples of stone Argum. 2. Christ also doth rebuke them because like hypocrites they did garnish the sepulchres of the Prophets yet persecuted their doctrine Math. 23.29 so all popish pharisees are worthie of blame that take greater care in garnishing the temples and tombes of the holy Apostles and Martyrs then they doe in setting forth their holy doctrine and preaching the Gospell nay they doe contemne persecute and hate that doctrine for the which those holy men died so that this prouerbe was very well deuised of them In times past we had golden Priests and woodden Cuppes now we haue woodden Priests and golden Cuppes Augustine exhorting the people to be liberall to their Bishops and Pastors thus writeth further Forte ecclesiam fabricat forte vtile aliquid in domo dei molitur expectat vt attendas expectat vt intelligas super egenum Perhaps he is in building a Church and doing some profitable worke in the house of God he looketh that thou shouldest attend and consider of his neede By this it appeareth that Churches were not superfluous costly in Augustines time for nothing was done but what was thought necessarie and profitable and the builders which were then for the most part their Bishops were not of any great abilitie to bestowe superfluous cost nay they were not able to finish the necessarie workes without the beneuolence and contribution of the people THE FOVRTH PART OF THE DEDICAtion of Churches The Papists error 53 THe superstitious dedication of their Churches with the Annuall memories thereof they would warrant
doe as well belong to the institution as the other Secondly they say that the words of institution doe not serue any thing at all for the instruction of the people to shew them the right vse of the Sacrament but onely for benediction and consecration of the elements Bellarm. cap. 19. Thirdly they doe hold that only by the pronouncing of those words the elements are consecrated whereas by the whole action and cerebration of the Sacrament the giuing receiuing inuocation thankesgiuing according to Christs institution the consecration is performed vpon the elements Fulk 1. Corinth 10. sect 4. Arg. 1. That the words of institution rehearsed do helpe as well to admonish stirre vp the people to a thankful remēbrance of the death of Christ as to consecrate blesse the elemēts it is manifest whereas Christ saith as the words are vsually rehearsed Doe this in remembrance of me and S. Paul saith That by receiuing the sacrament we doe shew forth the Lords death 1. Corinth 11.26 Ergo the people are by the words pronounced instructed and admonished and taught the right vse of the sacrament Argum. 2. that the words of institution doe helpe toward the benediction or consecration of the Elements we deny not but not by them alone but praier also and thankesgiuing and the whole action beside of receiuing To the consecration or sanctifiyng of any creature two things are required the word of God and praier 1. Timoth. 4.5 Neither the word sanctifieth without praier nor praier without the word Ergo to the sanctifiyng cōsecrating of the sacrament the bare rehearsall of the institution sufficeth not without inuocation and praier Augustine saith Accedat verbum ad elementum et fiet Sacramentum Let the word be ioyned to the element and it is become a Sacrament And in an other place he sheweth what word he meaneth Faciente verbo non quia dicitur sed quia creditur hoc est verbum fidei quod praedicamus The word effecteth this not because it is spoken or vttered but because it is beleeued this is the word of faith saith the Apostle which we preach thus farre Augustine tract in Johan 80. Wherefore it is not the muttering of a few words in a strange toung after the manner of enchaunters that by any secret force giuen vnto them hath power to consecrate but the vnderstanding hearing and beleeuing the institution of Christ with calling vpon the name of God and thankesgiuing before him AN APPENDIX OF THIS PART WHETHER THE forme of wordes in the institution of the Sacraments may not be by some addition or other alteration changed The Papists THe words of institution may be changed two manner of wayes either substantially error 89 when the sence is also altered with the words or accidētally whē the elements or syllables are onely changed but the sence remaineth the same If there be a change in the substance of the words the sacrament is imperfect if the alteration be of the forme onely of words and not of the sence the sacramēt is not destroyed but he sinneth that doth so alter them Wherefore it is not lawfull any way at all to alter or change the forme of words Bellarmine cap. 21. li. 1. Argum. It is not lawfull to adde or take to or from the words of scripture much lesse to change the words appointed to be vsed in the Sacrament Bellarm ibid. Ans. To adde or detract to or from the word of God with a purpose and intent to wrest it to a contrary meaning and destroy the true sence thereof cannot be done without great impiety and such is the manner of all heretikes But to alleadge Scripture in keeping still the full sence though we misse of the wordes is not to be counted so heinous a sinne we see the holy Apostles in citing textes of Scripture doe not alwaies binde themselues to the very wordes as Act. 7.43 Heb. 10.5 The Apostle saith A body thou hast giuen me In the Psalme we read Mine eares hast thou opened diuerse wordes yet the same sense Augustine saith very well they that vnderstand the Scripture though they keepe not alwaies the wordes are better then they that read and vnderstand not Sed vtrisque ille melior qui et cum volet ea◠dicit et sicut oportet intelligit But he is better then both that both remembreth the wordes and keepeth the sense too yet he also deserueth praise that beareth the sense in minde though he cannot the words The Protestants NO substantiall change we confesse is to be admitted in the forme of Institution which may alter the sense neither is any particular man by himselfe to make any accidentall change and bring in a new forme of wordes but the publike and vniforme order of the church must be kept yea and the church likewise is bound both to reteyne the true sense and as neere as may be the very words but where occasion serueth to make some small accidentall change of the words the sence being nothing diminished it is not condemned as an vnlawfull and sinfull act Argum. 1. The Euangelists report not all the same forme of words which should be vttered by our Sauiour neither yet S. Paul fully accordeth with them in the precise and strict forme of institution as by comparing of them together it may be seene Mat. 26. ver 27. Take eat this is my body S. Luke cap. 22. This is my body which is giuen for you do this in remembrance of me ver 19. S. Paul Take eat this my body which is broken for you doe this in remēbrāce of me 1. Cor. 11.24 ver 28. This is my blood of the new testament that is shedde for many for the remission of sinnes This cup is the new testamēt in my blood which is shed for you This cup is the newe testament in my bloud this do as oft as you drink it in remēbrance of me If it had beene a sinne to haue missed in some termes and sillables no doubt the spirite of God would not haue suffered these holy writers to haue made the least scape Is it to be thought a sinne in the Church which in stead of Take ye eate ye in the plurall number hath appointed the Sacrament to be ministred particularly in the singular number to euery of the cōmunicants saying Take thou eat thou drinke thou Wherfore all accidentall change of words carieth not with it a guilt of sinne Augustine indeede saith Certa sunt verba euangelica c. The words of the gospell are certaine whereby Baptisme is consecrated But yet he saith else where In ipso verbo aliud est sonus transiens aliud virtus manēs In the word spoken the sound which passeth is one thing the vertue or sense of the words which abideth is an other It is then the sence of the words not the sound or sillables that is certaine and permanent THE THIRD PART OF THE INSTRVMENTALL cause of the Sacraments that is the lawfull
Confirmation And thus they preferre their owne inuentions before the ordinance of God no Sacrament before a Sacrament Augustine sheweth what the Sacrament of Vnction is Vnctionis sacramentum est virtus ipsa inuisibilis vnctio inuisibilis spiritus sanctus The sacrament of vnction is the inuisible vertue the inuisible anointing the holy spirite What is become now of your sacrament of vnction THE FOVRTH PART OF THE RITES and ceremonies of Confirmation The Papistes THe ceremonies which they commonly vse in Confirmation are these First error 47 the Bishop must breathe vpon the pot or cruze of Chrisme Seōcdly he saluteth it in these words Aue sanctum Chrisma Haile holy Chrisme Thirdly he giueth a kisse Fourthly he striketh him that is cōfirmed with his hand to teach him patience Fiftly his forehead is bound about least the Chrisme should run downe which teacheth him not to lose the grace of God Sixtly seuen daies together he must neither wash his head nor face And these with such like ridiculous toyes are practised amongst them Bellarm. cap. 13. lib. de confirmat The Protestants 1. SOme of these ceremonies we condemne as ridiculous as the breathing vpon the oyle the striking of the party confirmed which light gestures become not the grauity of the Ministers of the Gospell all things should be done in the Church in decent and comely order 1. Cor. 14.40 Secondly one of them is meerely Idolatrous to salute the oyle as the Angel saluted Mary to say Aue All haile vnto it making an Idoll of it being a thing without sense or life Thirdly all of them are superstitious hauing mysticall and typicall significations and shadowes which agreeth not with the nature of the Gospel for all shadows are now past the body being come Col. 2.17 Lastly they are superfluous cumbersome and burdenous as Augustine saith Ipsam religionem quam Deus paucissimis sacramentis liberam esse voluit onerib premunt They oppresse religion with the burden of ceremonies which God hath left free in few sacramēts Againe who seeth not how thus by their own traditions they doe euacuate the ordinance of God for in stead of catechizing and instructing of the youth in the principles and foundation of religion as of repentance from dead workes faith toward God of the resurrection and eternall iudgement Hebre. 6.2.3 they haue brought in nothing else but oyling greazing annointing of them breathing vpon them crossing and such like and whereas S. Paul giueth Parents a charge to bring vp their Children in the instruction of God Ephes. 6.4 They bid them bring their Children to be anointed crossed chrismated as they call it and they haue done enough THE SECOND QVESTION of Orders THe seuerall partes of this question are these First whether it be a Sacramēt Secondly of the efficacie and vertue thereof Thirdly of the ceremonies THE FIRST PART WHETHER THE receiuing of orders be a Sacrament The Papists THat holy Orders are a sacrament rightly and properly so called it was decreed in the Tridentine Councell sess 23. canon 3. And that not onely the error 48 three higher degrees of Priesthood Deaconship subdeaconship but the foure inferiour orders of Exorcistae Acoluthi Lectores Ostiarij doe belong vnto the same sacrament of Orders and are sacraments as well as the other Bellarm cap. 8. lib. de sacram ordinis Argum. 1. Timoth. 4.14 Despise not that gift which was giuen thee through prophesie with the laying on of hands Holy orders giue grace by an externall ceremonie and worke Ergo it is a Sacrament Rhemist in hunc locum Ans. 1. It cannot be proued out of this place that imposition of hands giueth grace for this was an extraordinary gift which S. Paul speaketh of and doth not alwaies follow imposition of hands Secondly this gift was not giuen by the very ceremony of imposition of hands but through prophesie and reuelation of the holy Ghost for it was reuealed vnto the Church by the spirite of prophecie that Timothie was a chosen vessell of God therefore S. Paul saith That worthie thing which is committed vnto thee keepe through the holy Ghost 2. Tim. 1.14 The holy ghost was both the conferrer of that grace and the preseruer of it Imposition thē of hands was but an outward signe of the presence of Gods spirit vpon those that were lawfully ordeined for al vpon whom hands were laid receiued not the holy ghost but such only as were appointed of God And therefore the Apostle chargeth Timothie to lay hands sodenly on no man 1. Timoth. 5.22 which caueat was not needfull if vpon whomsoeuer he had laid his hands they should immediately receiue the holy Ghost The Protestants YOur seuen popish orders we do not at all receiue into the church much lesse can we abide that they should be sacraments The lawfull ordeining of Pastors teachers and Deacons we doe acknowledge but no sacrificing Priesthoode nor no ministring Deaconship at the Altar such orders as we haue notwithstanding we doe not take to be Sacraments much lesse yours that are vtterly to be abolished Argum. 1. Sacraments must haue their institution from Christ so haue not your orders for Christ instituted onely Apostles and Disciples Presbyters and Deacons were founded by the Apostles who notwithstāding had no commission to constitute new Sacraments As for the other fiue orders of Subdeacons Readers Acoluthi Exorcistes doore keepers they are neither read in Scripture nor ordeined of the Apostles nor heard of for many yeeres after Secondly your Sacrament hath neither outward element nor word of institution if you say laying on of hands is the externall signe we answere that the visible signe in a Sacrament must not onely be an externall action but a materiall element as water in Baptisme and bread and wine in the Lords Supper The forme you say is in these wordes pronounced by the Bishop Accipite potestatem offerendi sacrificium Receiue ye power to offer sacrifice Bellarm. ca. 9. We answere againe that this sacrificing office hath no foundation in Scripture the Ministers of the Gospell are called dispensers of Gods Mysteries namely of the word and Sacraments 1. Corinth 4.1 Ministers for Christ not sacrificers of Christ wherefore neither haue ye any word of institution and consequently no Sacrament And I pray you tell me if you will make euery one of your orders a Sacrament then must you needes haue as many Sacraments as there are orders and so shall you haue sixe Sacraments more then you thought for you doe distinguish all the orders in office and forme of consecration one from another and therefore they cannot all make one Sacrament Augustine saith Christus Sacramentis numer◠paucissimis societatem populi colligauit Christ hath ioyned together his people with most fewe Sacraments and then he nameth Baptisme and the Communion Et si quid aliud in Scripturis canonicis commendatur and if any other be commended in Scripture Ergo there is no Sacrament of orders because it is not found in