the Prophets and Apostles to write S. Paule saith that what soeuer is writtē is written for our learning that through patience and cōsolation of the scriptures we might haue hope Rom. 15.4 The Lord saw in wisedome that his people could not be without the Scriptures which are necessarie for their learning for their comfort and to strengthen their hope how then dare our aduersaries say that the scriptures are not necessarie seeing these things wrought in vs by the scriptures knowledge consolation hope are most necessarie 4 Let Augustine now put in his verdict Illud credo quod etiā hinc diuinorū eloquiorum clarissima authoritas esset si homo illud sine dispendio salutis ignorare non posset de peccator merit remiss lib. 2.36 I thinke saith he that euen concerning this matter speaking of the originall or beginning of the soule the Scriptures would not haue bene silent if we might not safelie be ignoraunt of this matter without daunger of saluation Ergo whatsoeuer is necessarie to saluatiō is onely to be found in scripture for other matters there not expressed there in no daunger in not knowing them therfore the Scriptures by this Fathers iudgement are most necessary THE SECOND PART OF THE SEVENTH question of the sufficiencie of Scripture The Papistes THey do straungely affirme that the Scriptures conteine not all things necessarie error 12 to be knowen cōcerning faith and manners and that they are not sufficient without traditions Bellarm. cap. 3.4 Lindanus a Papist saith that the scriptures conteine not all things necessarie to saluation Andradius that their approued traditions are of equall authoritie with the Scripture Ex Tilman de verbo error 2. 1 First the Iesuite thus reasoneth against the sufficiencie of Scripture There are diuerse bookes of canonicall Scripture lost and perished Ergo that part of canonical scripture which remaineth is not sufficiēt that much is lost he thus proueth 1. Chron. cap. vlt. mention is made of the bookes of Nathan Gad. 2. Chron. 9. of the bookes of Ahiiah Ieedo in the new Testamēt Col. 4. of the Epistle of S. Paule to the Laodiceans all those bookes are lost We aunswere First we denie not but that some bookes are now wanting which were part of canonicall scripture yet that which remaineth is sufficiēt as some of Solomōs bookes are perished which he wrote of herbes plāts and many of his Prouerbes the Lord saw that they were not so greatly necessarie for vs to saluation Secondly there is not so much wanting as the Iesuite would beare vs in hād for the books of the Prophets which he nameth are the same with the bookes of the Chronicles of the Kings which no doubt were writtē by those Prophetes And as for the Epistle of S. Paule to the Laodiceās there was neuer any such the text is written from the Laodiceans it was the Epistle rather of the Laodiceans to S. Paule vnto the which he partly maketh aunswere in the Epistle to the Colossians and therefore he would haue it read also in their Church 2 If the Apostles had any such meaning to contriue in the scriptures the summe of faith and all necessarie knowledge it is very like Christ would haue geuen them some expresse commaundement so to do but we read not of any such strict commaundement Ergo they had no such purpose Bellarmine We aunswere First they them selues dare not denie but that the Apostles wrote by the instinct of the spirite what is that els but the commaundement of God Actes 16.6 Paule was forbidden of the holy Ghost to preach the word in Asia and ver 10. when he had seene a vision of a man of Macedonia appearing vnto him the Apostle concludeth that they were called of God wherefore what they did by the secret mouing of the spirite was done at the cōmaundement of God Secondly Apocal. 11.1.14.13 Iohn is biddē to write that which he saw no doubt the other Apostles had the like cōmaundement 3 There are many points which we ought in no wise to be ignoraunt of which the scriptures speake either obscurelie of or not at all First these things are obscurely and doubtfully set downe in Scripture the equalitie of the persons in Trinitie the proceeding of the holy Ghost from the Father and the Sonne the doctrine of originall sinne We aunswere First if these things be found at all in the Scriptures it is sufficient concerning the question we haue in hand Secondly the Scripture doth manifestly declare the truth in all those points the equalitie of the persons is directly proued 1. Iohn 5.7 the procession of the spirite Iohn 15.26 the spirit is there said to be sent frō the Father the Sonne And Ioh. 14.26 Original sinne is described plainly by the Apostle Rom. 5.12 though the name be not found in Scripture Secondly there are diuerse things necessarie to be knowen not at all declared in Scripture First as that Marie continued a perpetuall Virgine We answere the Scripture saith euery where she was a Virgine neither maketh mention of any children she had and therefore out of the Scripture we gather that she continued Secondly Basile saith that it is sufficient to know she was a Virgine before the birth of Christ. Secondly to know that the Pasch or Easter must be kept vpon the Lordes day is necessarie Aunswere there is no such necessiitie in it to saluation neither needed the Church so much to haue contended about it in times past these are the mightie weapons which our aduersaries vse The Protestantes WE do not affirme as our aduersaries charge vs that all things necessarie to saluation are expressely conteined in scripture that is in so many words but this we hold that all things which are necessarily to be knowen of vs are either expresly declared in Scripture or necessarily concluded out of Scripture and so conteined in them We also graunt that it was not Gospell onely which was written but all that Christ and his Apostles taught by liuely voyce the whole summe whereof and substaunce is conteined in the written word and so we conclude that nothing necessarie to saluation either concerning faith or manners is els where to be found but in the holy Scriptures 1 S. Paule saith if we or an Aungell preach vnto you otherwise then that which we haue preached let him be accursed Ergo the Scripture conteineth all things necessarie First the Iesuite aunswereth that S. Paule speaketh not onely of his writings but also of his preachings which were not written We aunswere that the summe of all S. Paules preachings is conteined in his Epistles and other holy writings for S. Paule confirmed his doctrine out of the scriptures as Act. 17.10 the Berrheans examined his doctrine by the scriptures and found it to be consonant and to agree in all things Secondly he condēneth those which preach any thing not besides or otherwise but contrarie and therefore not any other doctrine besides Scripture is forbidden but that
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
that faith was requisite to make a true member of the church here he saith that without faith a mēber cā not be knowen much lesse therfore made 3 The Rhemistes confesse in these very words that in the raigne of their imagined and supposed Antichrist the externall state of the Romane church and publike entercourse of the faithfull with the same shall cease and that there shal be onely a communion in hart with it and practise in secret Annot. in 2. Thess. 2. Sect. 10. Where then I pray you shal be your tabernaculum in sole ciuitas in monte candela splendens in domo your tabernacle in the sunne your Citie in a mountaine your candle shining in the house that is say you in the world Math. 5. Sect. 3. Ergo out of their owne wordes we conclude that the church shall not alwayes be visible and notoriously knowen in the world Lastly we will conclude with Augustine Aliquando in sola domo Noah Ecclesia erat in solo Abraham Ecclesia erat in solo Loth domo eius Ecclesia erat in solo Henoch Ecclesia erat Sometime the church was onely in Henochs house sometime onely in Noah some time in Abraham alone in Loth his house How then hath the church bene alwayes so visible and notoriously knowē to the world when it hath layen hidden some time in one house yea in one man THE SECOND QVESTION whether the Church may erre THis questiō is deuided into two parts First whether the catholike church may erre at all or not Secondly whether the visible church vpon earth may fall away from God into Idolatrie and apostasie THE FIRST PART WHETHER THE Catholike Church may erre in doctrine The Papistes THey do teach that the catholike church can not possiblie erre not onely in matters absolutely necessarie to saluation but not in any thing which error 16 it imposeth and commaundeth whether it be conteined in the word of God or not yea that it can not erre in these things which beside the word of God are commaunded And by the church here they do meane not onely the Pastors and Bishops but the whole companie of the faithfull so that neither that which all the pastors of the church do teach can be erronious nor what is receiued generally of the whole church Bellarm. de Eccles. lib. 3. cap. 14. Rhemist annot an Iohan. 14. ver 16. 1 The church say they is the pillar of truth 1. Tim. 3. Ergo it can not erre We answere First it is no otherwise the pillar of truth then a virgin without spot and wrincle Ephe. 5.27 As that place doth not priuiledge the church frō all sinne and imperfection of life so neither doth this place exempt her from all error in doctrine Secondly she is called the pillar of truth in respect of vs because the truth is preserued in the true church and is not els where to be found not because the truth dependeth vpon the church for S. Paule sendeth not Timothie in this place to learne of the church as though it could not possiblie be deceiued but saith he these things haue I written that thou mayst know how to behaue thy selfe in the house of God ver 14.15 Ergo the word of God is the rule of truth and the church hath no warrant to be kept from error but as she is lead and gouerned by the word of God Thirdly the argument foloweth not for Peter was a pillar and yet erred Gallat 2.9.11 2 They heape many arguments together The church hath the spirite of God to lead it into all truth the gates of hell shall not preuaile against it Math. 16. God hath geuen it Apostles teachers Euangelistes to keepe it in the truth Ephe. 4. Christ hath prayed for the church that it may be sanctified in the veritie Iohn 17. Christ prayed that Peters faith should not faile Ergo the church can not erre Rhemens annot 1. Timoth. 3.15 We answere euery one of the elect hath the spirite of God neither shall the gates of hell preuaile against the faith of any one of the elect to ouerthrow it Christ prayeth for euery one of his Disciples that they may be sanctified in the truth Iohn 17.20 wherefore it foloweth as well by these arguments that no one faithfull man can fall into error The pastors and teachers so long as they folow the Apostles doctrine may keepe the church from error but it is not gathered out of that place Ephe. 4. that the pastors if they swarue from Gods word can not erre Concerning Peter Christ prayed for him that his faith should not faile in that greeuous tentation which he fell into Secondly he prayed not for him as gouernour of the church but as he prayeth for euery faithfull man Iohn 17.23 Thirdly for all this prayer Peter erred Gallat 2. 3 This argument was vsed in the Councell of Basill the Church is without spot and wrincle Ephe. 5.27 Ergo without error We aunswere First S. Paule speaketh there of a glorious church such as it shal be in the kingdome of heauen not of the church as it is vpon earth so Reuel 7.14 The elders which sat round about the throne which are the Saintes in heauen were seene in long white robes which they had washed white in the bloud of the Lambe 2 It foloweth out of this place that the church is as well without sinne as free from error which the diuines in the Councell did also graunt But seeing by their owne confession euery member of the church being clothed in this mortall flesh sinneth how can the church be without sinne If the church consist of men and all men are sinners how is the church free If all the partes and members be sinnefull how is not the whole also polluted with sinne If all the partes of the body be sicke and diseased how can the whole be sound The church also is not ashamed to confesse her selfe to be blacke Cant. 1.5 she shal be made bewtifull and glorious without all spot blemish in the kingdome of God and euen now also is made righteous and iust before God through Christ not because she hath no sinne but because it is remitted and although some errors and imperfections remaine yet shall they be no hinderaunce to her saluation The Protestantes WE doubt not to say that the church of God may erre in some points not necessarie to saluation but can not fall cleane away from God into any dānable error Fulk annot in Ephe. 5. ver 29. That the church may erre as we say we do shew it thus and by the Church we vnderstand the whole companie and congregation the pastors with the people 1 When our Sauiour Christ suffred the church erred in faith Ergo it may erre the proposition is thus proued The church was either in the Scribes and Pharisies or els in the Apostles but both of them erred they in putting Christ to death the other in their incredulitie not beleeuing rightlie in the
scripture 1. Deut. 17.12 He that harkeneth not vnto the priest that man shal die But mark I pray you what goeth before v. 11. according to the law which they shal teach thee according to the iudgement which they shall tell thee shalt thou do see then here is no absolute iudicial power giuen to the priest but according to the law of God 2. The example of the Apostles Act. 15. is as fōdly alleadged where it was decreed saith the Iesuite that the Gētiles shuld not be burthened with ceremonies which saith hee was not determined by the scriptures but by the absolute suffrages of the Apostles Again their decrees were absolutely imposed vpon the Churches without any further examination of the Disciples Ergo we are now also absolutely bound to obey all decrees of Councels Bellar. de concil 1.18 We answere first it is false that this matter was determined without scripture for Iames alleadgeth scripture Peter thus reasoneth we beleeue through the grace of God to be saued as wel as they v. 11. therfore what need this yoke of ceremonies 2. Though there had been no scripture who seeth not that the spirit of God so ruled the Apostles that their writings and holy actions should serue for scripture vnto the ages following Thirdly the Disciples needed not to examine their decrees knowing that they were gouerned by the spirit as they themselues write It seemed good to vs and the holy Ghost yet we see the brethren of Bereae searched the scripture for the trueth of those things which the Apostles preached Act. 17.11 When they can proue such a plenarie power fulnes of the spirit in their pastors and Councels as was in the Apostles we wil also beleeue them The Protestantes WE doe firmly beleeue that neither the Church nor Councels haue any such absolute power to determine without the holy scriptures either beside or agaynst them or to binde other men to obey such decrees Neither that the true Church of God dare or will arrogate such power vnto it self But that Councels are ordayned for the discussing deciding of doubtful matters according to the scriptures and word written 1. If the Apostles preachings might bee examined according to scripture much more the acts of all other Bishops and pastors But that was lawful in the Disciples of Berea Act. 17.11 which are commended for it therefore called noble couragious Christians because of this their promptnes diligence in searching out of the truth Ergo. 2. All things necessarie to saluation to be beleeued are articles of our fayth but al such articles must be grounded vpon the word of God therfore nothing can be imposed as necessary to saluation without the word of God Wherefore it is a blasphemous saying of the papists that the Church may make new articles of fayth Rhemens annot in 1. Tim. 3. sect 9. and Eckius maintained the same poynt agaynst Luther in the disputation at Lipsia and brought forth a new article of faith agreed of in the Councel of Constance that it is de necessitate salutis of the necessitie of saluation to beleeue that the Pope is the head of the Church The fathers of Basile more modest then so concluding that it was an article of fayth to beleeue that Councels were aboue the Pope doe vse this reason those things say they which we alleadge for the superioritie of general Councels are gathered out of the sayings of our Sauiour Christ. Ergo we are al bound to obey them Therefore we conclude that the word of God only written is the rule of fayth and al things necessary to be beleeued Rom. 10.10 Fayth commeth by hearing and hearing by the word Councels are to explane and declare articles of faith not to establish new 3 Lastly we will heare Augustine speake Nec tu debes Ariminense neque ego Nicaenū tanquā praeiudicaturus proferre concilium scripturarum authoritatibus c. Neither must I alleadge the Nicen Councel nor you the Arimine I am neither bound to the one nor you to the other let the matter be tried by Scripture cont Maximu Arrianum lib. 3. cap. 14. By this fathers sentence therefore no man is bound of necessitie to be tyed to Councels but the Scripture onely is absolutely to be beleeued THE SEAVENTH QVESTION WHETHER Councels be aboue the Pope or not The Papists THis is a matter yet not fully determined amongst the Papists Neither are error 35 they all of one opinion In the Councell of Constance and Basile it was fully concluded that the Councell is aboue the Pope Gerson of Paris that was also present in the Councell of Constance and a great dooer against Iohn Hus stifly maintaineth the authoritie of Councels aboue the Pope Other Papists more fauorable to their new God amight say that the Pope is by right aboue the Councell but he may if he wil submit himselfe to the Councell But now commeth in the stoute Iesuite and saith with the rest of the schoolemen that the Pope hath such a soueraigntie aboue the Councell that he cannot be subiect to their sentence though hee would Bellar. de concil lib. 2.14 Yet hee is in a mammering with himselfe for saith he in periculo schismatis when there is a schisme and it is not knowne who is the true Pope in such a case the Councell is aboue the Pope Let vs examine some of his best reasons 1 Now commeth in a great blasphemie All the names saith the Iesuite that are giuen to Christ in the Scriptures as head of the Church are ascribed to the Pope as he is called fidelis dispensator Luc. 12. a faithfull steward in the Lords house pastor gregis Iohn 10. the shepheard of the flocke Caput corporis ecclesiae Ephes. 4. the head of his bodie the Church vir seu sponsus Ephes. 5. the husband or spouse of the Church all these titles saith he are due to the Pope Ergo he is aboue the Church and so consequently aboue generall Councels Bellar. de concil lib. 2.17 O Lord what great blasphemie is here to appropriate the titles of Christ to a mortall man But goe to Bellarmine and the rest of that packe fil vp the measure of iniquitie of your forefathers say with Pope Athanasius that the people of the world are the partes of his bodie with Cornelius the Bishop in the Councell of Trent the Pope being the light came into the world and men loued darkenes rather then light with Pope Calixtus in the Councell of Rhemes who when hee saw the Councell would not consent to excommunicate the Emperour impiously cried out that they had forsaken him as Christ was left of his Disciples with Innocentius the third that all things in Heauen and earth and vnder the earth doe bowe the knee vnto him with Otho no Pope but a Cardinall that sitting amongst his Bishops blasphemously applied to himselfe the vision of Ezechiel cap. 1. resembling the Bishops to the sower faced beasts himselfe vnto God that approched to the
Augustine saith Peccata negligentiae vel ignorantiae melius accusantur vt pereant quà m excusantur vt maneant meliusque purgantur inuocato Deo quà m firmantur irritato Deo The sinnes of negligence and ignorance are better accused and confessed then excused better by praying to God to purge them then by prouoking God to confirme them Ergo forgiuenes must be asked at Gods hand for inuoluntarie sinnes sinnes of ignorance The Papists 2. THe motions of the flesh in a iust man whereunto the minde of man consenteth not cannot any whit defile the operations of the spirite but error 62 make them often more meritorious for the continuall combate that hee hath with them for it is plaine that the operations of the flesh and the spirite doe not concurre together to make one act Rhemist Rom. 7. sect 10. The Protestants Ans. THough the operations of the flesh concurre not with the spirite in any one act yet doe they hinder the workes of the spirite from perfection and therefore defile them Argum. Rom. 7.19 Saint Paul saith The good that I would doe I not Did not concupiscence euen in this blessed Apostle hinder the proceedings of the spirit when it kept him from doing that good which he desired and whereas he cryeth out and desireth to bee deliuered from that lawe of his members vers 24. it is not like that any merite or good thing can be obteined by it for then hee should rather haue beene desirous to haue giuen it entertainement still Augustine thus writeth of these smaller and lesse sinnes Quibus peccatis licet occidi animam non credamus ita tamen eam veluti quibusdam pustulis deformem faciunt vt eam ad amplexum sponsi sine grandi confusione venire non permittant By the which sinnes though the soule bee not slaine yet the face is deformed as with pimples that shee dare not without great blushing draw neere vnto her spouse Let them tell me now what great glorie is obteined by this corruption in our members THE FOVRTH PART WHETHER all sinnes be remissible The Papists ALL sinnes are pardonable so long as the committers of them bee in case error 63 to repent as they are so long as they liue in this worlde It is great blasphemie therefore which the Caluinists vtter that Apostasie and certaine other sinnes of the reprobate cannot be forgiuen at all in this life Rhemist 1. Iohn 1.5 sec. 4. And therefore they say that blasphemie against the spirite is saide to bee irremissible because it is hardlie forgiuen And they define sinne against the holy Ghost to bee nothing else but finall impenitencie Rhemist Matth. 12.4 The Protestants FIrst sinne against the holy Ghost is not finall impenitencie euery one indeede that so sinneth is finally impenitent because hee shall neuer haue the grace to repent But our Sauiour Christ meaneth some speciall sin in calling it blasphemie against the holy Ghost for many a wicked man may die impenitently and yet not blaspheme Augustine better defineth this sinne Cum quis aduersus gratiam ipsam qua reconciliatus est Deo inuidentiae facibus agitatur When a man maliciously doth oppugne that grace whereby he was reconciled to God lib. 1. de serm in mont 41. But most perfitly is this sinne described Heb. 10.29 where there are set downe three circumstances that make this sin first the person he must be such an one as hath been lightened with grace and been in outward appearance sanctified therefore Iewes Turkes or Infidels cannot commit this sinne because their mindes were neuer illuminate by the truth Secondly his affection must bee considered which is most deadly and hatefull in the highest degree blaspheming the spirite and despiting the same crucifying and persecuting Christ againe as it were Heb. 6.6 Wherefore they which offend of ignorance or infirmitie and weakenes or which fall not into horrible blasphemies are not guiltie of this sinne Thirdly it is the trueth which they hate and detest which sometime they loued and were thereby sanctified They count the blood of the testament as an vnholy thing Blasphemie then against the holy Ghost is an horrible hatred and detestation of the trueth and grace of Gods spirite whereby hee that now blasphemeth was before illuminate Secondly this sinne not onely easily shall not be forgiuen but not at all as our Sauiour saith Neither in this worlde nor the world to come Math. 12.32 And it is impossible for them to bee renewed by repentance Heb. 6.6 Wherefore it is a great blasphemie in the Papists so contrarie to the Scripture to affirme that blasphemie against the spirite may be forgiuen THE FIFTH PART WHETHER God be the author of sinne The Papists error 64 NO sinne standeth with the will or intention of God but is directly against it Rom. 3. sect 4. And therefore Christs death was Gods act no otherwise then by permission Act. 3. sect 2. Neither is God the author of sinne otherwise then by permission and withholding of his grace Iam. 1.13 Rhemist The Protestants Ans. 1. ALL sinne is against the will of God reuealed in his worde although nothing can come to passe contrarie to the determinate and secret will of God Secondly God did not onely permit the Iewes to worke their malice vpon Christ but most holily and most iustly he vsed their malice to bring his purpose to passe for the text is That Christ was deliuered vp according to the determinate counsell of God Act. 2.23 which must needs be more then a bare permission Thirdly although God be not any moouer vnto sinne yet as a iust iudge he not onely permitteth but leadeth into temptation those whom in iustice he deliuereth vp to Sathan Argum. It is a petition which we dayly rehearse in the Lords praier Lead vs not into temptation Likewise Rom. 11.8 God gaue them the spirite of compunction These speeches of leading and giuing implie an actiue power in God not a passiue and permissiue onely for how is it possible that God being omnipotent should permit or suffer any thing to be done in the world conâ—â—â—ry to his will Augustine vpon those words of Dauid concerning Shemei Let him alone what know I if God haue sent him to curse Not saith he that God bad him curse for then his obedience should be commended Sed quod eius voluntatem proprio suo vitiomalam in hoc peccatum iudicio suo iusto occulâ—o inclinauit But because God by his iust and secret iudgement did incline his wil being corrupt of it selfe vnto this mischiefe Loe he saith inclinauit he did incline his wil which is more then permisit he did suffer him THE SIXT PART OF THE WORKES of those which are not regenerate The Papists THe works done before iustification although they doe not proceed of faith are not properly to be called sinnes neither doe they deserue the wrath of error 65 God Concil Trident. sess 6. can 7. Andrad Tilem loc 4. er 6. The Protestants THe
it hath nothing to do to iudge of Scripture being the seate of Antichrist neither is the authoritie of that Church to be credited but rather suspected and mistrusted 2 There are certaine writings of the Prophetes not canonicall and other writings of some that were no Prophetes made canonicall Ergo the Church hath authoritie to iudge of Scripture sic Stapleton For the first where he obiecteth that there are many writings of the Prophetes as of Solomon Nathan Ahiia Ieedo 2. Chronic. 9.29 that are lost and if they were extant should not be receiued We aunswere First it is not to be doubted of but some part of the canonicall Scripture is lost Secōdly how proueth he that if they were extant they were not to be acknowledged for Scripture To the second that bookes not made by Prophets are iudged canonicall as of Tobie Iudith We aunswere that these bookes ought not to be canonicall neither that euer they were so taken till of late it was decreed by Councels of no great antiquitie for in the Laodicene Councell and other auncient Councels they were deemed not to be canonicall 3 Certaine bookes of the new Testament before doubted of as the Epistle to the Hebrues the Apocalipse the 2. Epistle of Peter the second of Iohn are receiued into authoritie by the Church and other bookes as the Gospell of Thomas Mathias Andrew Peter were reiected by the authoritie of the Church We answere First we deny not but that the Church is to discerne betweene the true Scriptures forged bookes but this she doth not of her own authoritie but folowing the direction of Gods spirite speaking in those writings for the Church looking into the sacred and diuine matter of the Apostles writings was moued to acknowledge them for the word of God though of some they were doubted of finding the other to be fabulous bookes did by the direction of the same spirite reiect them Secondly Augustine and Hierome thinke that the Canon of Scripture might be confirmed in the Apostles time Iohn being the suruiuer of thē all who both acknowledged the true writings of the Apostles and condemned the contrarie If it be so the spirite of God in the Apostles hauing determined this question already concerning the canonicall Scripture the Church hath no authoritie to alter or chaunge that decree Plura apud Whitacher quaest 3. de Scriptur cap. 5. The Protestantes WE do not despise the sentence of the Church as our aduersaries doe falsely charge vs but we confesse that it is the duetie of the Church to geue testimony to the Scriptures as the Goldsmith doth trie the gold Fulk annot 2. Gal. 2. But the Church ought not to set the Lordes stampe vpon false coyne as the Papistes do in making Apocryphall bookes canonicall Neither doe we onely beleeue the Scripture because of the Churches testimonie nor chiefly but because the spirit of God doth so teach vs and the Scriptures them selues do testifie for them selues so that euerie man is bound to acknowledge the Scripture though there were no publike approbation of the Church Fulk 2. Galat. 6. Whitacher quaest 3. cap. 1. de Scripturis We do reason thus 1 The Iesuite doth reason strongly for vs he bringeth fiue arguments to proue the Scripture to be the word of God veritas vaticiniorum the constant and perpetuall truth of the Prophecies incredibilis scriptorum conspiratio the wonderfull harmonie and consent of holy writers of the Scripture testis est Deus ipse the spirite of God is a principall witnesse vnto vs testis est ipsa Scriptura the Scripture it selfe beareth witnesse as 2. Tim. 3. all Scripture is geuen by inspiration testis est diuinorum numerus infinitus miraculorum lastly the many and great miracles wrought by the Prophetes and Apostles do testifie for the truth thereof He maketh no mention at all of the testimonie of the Church but saith the same that we hold that the spirit of God inwardly working in our harts by the Scriptures them selues which we find to be most perfect consonant true of singular maiestie doth teach vs which is the word of God Bellarmin de verbo Dei lib. 1. cap. 2. 2 The Scripture geueth authoritie to the Church Ergo the Church geueth not authoritie to the Scripture the first we proue by our aduersaries own confession for being asked how they know that the Church erreth not they alledge such places of Scripture as Math. 28.20 I am with you to the end of the world and the like how then doth the Church geue authoritie to Scripture seeing it taketh her warrant and authoritie from thence the Iesuite him selfe saith that nihil est certius vel notius Scripturis nothing is more certaine or notoriously knowen then Scripture and againe sacra Scriptura est regula credendi certissima the holy Scripture is the most certaine rule of faith Bellarm. de verbo 1.2 If the authoritie of Scripture then be most certaine what reason is it that they should depend vpon the iudgement of the Church which is nothing so certaine the lesse certaine ought rather and so doth indeed depend of the more certaine the Church vpon the Scripture not contrariwise for the Scriptures are the foundation of the Church Ephe. 2.20 3 To beleeue the Scripture is a worke of faith the Church can not infuse faith into vs but the spirite of God Ergo the spirite of God not the Church teacheth vs to beleeue Scripture argum Whitach 18. 4 If the Scriptures depend vpon the approbation of the Church then the promises of saluation and eternall life conteined in the Scriptures do so likewise but it is absurde to thinke that the promises of God do stand vpō the allowance of men Ergo neither the Scriptures argum Caluini 5 The Scripture is the chief iudge and ought so to be in all cōtrouersies we may appeale from the Church to the Scripture not from the Scripture to the Church the Church is subiect to the Scriptures the rule of faith is in the scriptures not in the Church for the cōpanie of faithful which is the Church are ruled by faith they do not ouerrule faith neither are a rule thereof the Church is a point of beliefe as in the Creede not a rule or measure thereof Ergo the Church is not the chief iudge of Scripture but it selfe to be iudged by scripture Whitach argum 16. 6 We haue euident places of scripture Iohn 5.34 saith Christ I receiue no witnes of men but the scripture is the voyce of Christ and of the same authoritie Ergo. Ver. 36. I haue a greater testimonie thē of Iohn the scriptures do testifie of me Ver. 39. The testimony of the scriptures is greater thē the record of Iohn Ergo then of the Church 1. Iohn 5.6 the spirite beareth witnesse that the spirite that is the doctrine of the spirit is the truth And. ver 9. if we receiue the witnesse of man the witnesse of God is greater Ergo not the iudgement of the Church
resurrection of Christ. Bellarmine aunswereth first that the Pharisies were priuiledged not to erre onely till the cōming of Christ. We replie againe First after Christ was come they sate in Moses chaire and Christ biddeth they should be heard Math. 23.2 if they erred not afore neither could they now for they were not displaced out of Moses chaire but the truth is they neuer had any such priuiledge not to erre Secondly if the Pharisies were now prone to error then by our aduersaries owne confession they ceased to be the church Ergo the church was not now visible for in them it was not and the Apostles fled from Christ and shifted for them selues how could then the church be visible to the world Secondly the Iesuite aunswereth concerning the Apostles First the Apostles were not yet entred into their office and Bishoprike but onely appointed to it and therefore they might erre We replie againe First they were not onely appointed Apostles but partly already they had exercised their Apostleship for they were sent forth to preach the Gospell and had power and commission to worke miracles and heale diseases Math. 10 how then is not the Iesuite ashamed to say that they were not yet Pastors nor Apostles Secondly if the Pharisies erred and the Apostles erred then all the world was in error Ergo by their saying at this instant there was no church vpon the earth which is a great absurditie for the church erreth not they say Secondly saith the Iesuite the Apostles erred not in faith they were reproued for not beleeuing the resurrection which beliefe because they had not yet receiued they could not loose it We reply First though they had not erred in any materiall point yet if there were any error at all in them it is sufficient for our purpose that they erred it is manifest for they fled away from Christ. Secondly he excuseth them for their infidelitie concerning the resurrection because this faith they had not yet receiued But had not Christ I pray you often instructed them of this matter and if this were no such error in them then Christ was to sharpe in reprouing them for their infidelitie Thirdly it appeareth that they wholly were deceiued concerning the Messiah Luke 24.21 the two Disciples say they trusted that it had bene he that should haue deliuered Israell see then what weake aunswers these are did these felowes thinke that their gloses should not be examined or that their dreames should be taken for oracles 2 The church of the Iewes erred before our Sauiour Christes comming Ergo the true church may erre The proposition is proued In the time of the raigne of good kings they did offer sacrifice vpon hill altars but onely to the Lord which was an error 2. Kings 12.3.14.4 The feast of the Passeouer was not kept so precisely according to Gods word at any time before no not in the raigne of the best kings as it was in the 18. yeare of Iosias raigne 2. King 23.22 The feast of Tabernacles had not bene so solemnly and truly kept from the dayes of Iosua as it was in Nehemiahs time Nehem. 8.18 Ergo all this while the church of the Iewes erred somewhat in the externall worship of God Fulk Ephes. cap. 5. Sect. 4. 3 Augustine saith Quomodo erit Ecclesia in isto tempore perfecta sine macula ruga cuius mēbra non mendaciter confitentur se habere peccata How can the church be perfect in this life without spot or wrincle whose members do truly confesse that they are not without sinne Ergo the church sinneth and is imperfect and why not subiect to error But in the Councell of Basill it was denied as ye heard that the church could sinne THE SECOND PART WHETHER THE visible Church may fayle vpon the earth The Papistes error 17 THey hold that it is impossible that the visible church should vtterly fayle vpon the earth and fall from God but that there shall alwayes be a visible and knowen church vpon the earth hauing a perpetuall succession of Pastors and Doctors where the true worship of God shal be preserued and kept Bellarmin lib. 3. de Eccles. cap. 13. 1 These and such places of Scripture they stand vpon Math. 16. the gates of hell shall not preuaile against it Math. 28. I wil be with you to the end of the world Psal. 88. his throne shal be as the Sunne and endure as the Moone Ergo the visible church shall not fayle vpon earth Bellarmin We aunswere that these places must be vnderstood of the catholike and vniuersall church whereof we denie not but euery true particular church is a part This church is the spouse of Christ this church shall not perish this is the kingdome of Christ with this church will he alway be present to the end of the world we denie not but that the inuisible church shall continue vpon the earth so long as the world endureth Secondly those places are vnproperly vnderstood of the visible church for therein are both good and bad how thē can that be the spouse of Christ where there are many infidels and wicked ones which haue not espoused themselues vnto him how can it be called his kingdome whereas it is not of all acknowledged But in the true catholike church all and euery one are espoused to Christ all and euery one haue the kingdome of God within them as it is Luke 17. ver 21. 2 They do abuse that place of S. Paule Ephe. 4.11 he gaue some to be Apostles some Euangelistes some pastors and teachers for the gathering together of the Saints Ergo the church shall alwayes be visible till all the Saintes are gathered together Bellarmin cap. 13. Rhemistes Ephes. 4. Sect. 5. We aunswere this place proueth that the church hath neuer wanted pastors and teachers for the continuance of the truth neither shall euer be without them as the Lord said by the Prophet Isay. 59. ver 21. My spirite which is vpō thee my words which I haue put into thy mouth shall not depart out of thy mouth nor the mouth of thy seede for euer We therfore denie not but that in all ages yea in the most ignoraunt times of Poperie God raised vp faithfull teachers vnto his church although they were not mitred and croziard Bishops neither could shew any outward pompe or boast of any glorious successiō Such were Gulielmus de S. Amore Arnoldus de noua villa an 1240. Berengarius Ioachim Abbas in the time of Innocentius 3. Wikclef Bruto Swinderby Badby and others about anno 1400. with many which were not knowen to the world for the truth neuer in any age wanted witnesses By the continuance of the truth and right faith we gather that there haue bene alwayes faithfull teachers though not notorious to the world and shal be but who they were and where they liued what pompe what authoritie they were of it is not materiall to know wherefore an outward visible succession
bee much desired and conueniently expected that is such a Councell where euery man franke free may vtter his minde without feare an holy Councel where euery mā may goe about to set vp godlines not to oppresse the trueth Such a Councell King Henrie the eight of worthie memorie in his protestation for the Church of England for not comming to the Councell of the Pope truely affirmeth that he desired and craued nothing so oft of God but because there is no hope of any such Councel seeing the Pope would be the chiefe doer in it and it is too vnreasonable that the same man should be both a partie and a iudge we doubt not but that it is lawfull by the word of God for euery Prince Duke Lord within his owne seignorie without any further delay or expectation by the aduice and Counsaile of the learned and godlie of the land according to Gods Lawe to reforme their Church First because all delay in matters of the Church are dangerous and inconueniences are at the first hand to be met withall as we see Act. 6. and Act. 15. immediatlie when any question did arise the Apostles assembled together In the Councel of Basile where it was decreed that the Pope was subiect to the Councels Panormitane a stiffe champion on the Popes side would haue the decree stayed till the returne of the Princes Embassadors But Arelatensis that worthy Cardinall stepped vp and shewed what danger there might be in a small delay by the example of Hannibal who deferring his going but one day to Rome was driuen cleane out of Italy hauing been very like to haue taken the citie if he had vsed the opportunitie But without all controuersie matters of faith ought not to be delayed which could not be auoyded if a generall Councel should alwaies be waited for Secondly a Prince hath the like authoritie in his dominion as the housholder hath in his house But euery man ought to reforme his house without any further delay aduisement or consultation as Iosua sayth I and my house will serue the Lord 24. vers 15. Wherefore the Prince may and ought to performe the like in his countrie Lastly we finde by experience that the Lord hath blessed such reformations which haue been made by Princes in their owne territories as that in Zuricke anno 1523. at Berne 1528. and the most happie reformation of our Church of England begun by King Henrie the 8. encreased by that most vertuous Prince King Edward the 6. and prosperouslie continued and established by our gracious Soueraigne Queene Elizabeth I will adde the testimonie of Augustine who answering to the Pelagians which obiected that they were condemned by certaine single Bishops in their owne Diocesse without a Synode he sayth thus Ac si congregatione synodi opus erat vt aperta pernicies damnaretur quasi nulla haeresis aliquando nisi synodi congregatione damnata sit c. cont 2. Epistol Pelag. lib. 4. cap. 12. As though saith he a Synode or Councel were alwayes necessarie to condemne a knowne heresie Nay wee finde that more heresies without comparison haue been in the same places condemned where they first sprang without any such necessitie more so then otherwise THE SECOND QVESTION BY WHOSE AVthoritie Councels ought to be called The Papists THey doe generally hold that generall Councels ought onely to be called and appoynted by the Popes authoritie or his assignment their goodly reasons error 30 are these 1 Councels ought to bee congregate in the name of Christ that is by him that hath authoritie from Christ so to congregate them see here is a goodly exposition to assemble in the name of Christ is to assemble by the authoritie of the Pope so belike where Christ saith wheresoeuer two or three are gathered together in my name c. Christ will not bee present with them vnlesse we send vp to Rome for license that two or three may come together 2 Generall Councels should be appoynted by them that haue generall authoritie to commaund men to come to the Councell but this authoritie ouer the whole Church neuer any Emperour had in such ample manner as the Pope hath Ergo. Answere first it is a great vntruth that the Popes spirituall iurisdiction which he falsely challengeth was at any time greater then the Emperours dominion for Constantine ruled ouer both the West and East Churches but the Churches of Greece were neuer nor are not to this day subiect to the sea of Rome For Pope Eugenius would haue dissolued the Councell of Basile vnder this pretence because the Greekes which should come vnto the Councell for the vniting of their Church would not passe the Alpes but this vniting neuer went forward Anno. 1431. Agayne if the commaundement of one Emperour or Potentate bee not large enough to appoynt a generall Councell as in these dayes it is not it may bee done by the consent and agreement of Princes The Protestants WE hold it as a fond and ridiculous assertion that generall Councels should be ruled at the Popes becke but that this authoritie is due and hath been of olde vnto Christian Princes and Magistrates and the Pope in so doing doth but vsurpe vpon their right 1 That the Pope hath not absolute authoritie to call remoue dissolue or establish Councels it is proued out of scripture for Act. 6.2 the twelue Apostles and not Peter onely whose successor the Pope doth falsely chalenge to be called the multitude together about the election of Deacons 2 The Councels in times past were sommoned by the Emperours which our aduersaries themselues cannot denie as the Nicene first by Constantine the great Constantinopolitane 1. by Theodosius the elder Ephesin 1. by Theodosius the younger Chalcedonens by Martianus But say our aduersaries these Councels were not appoynted without the consent of the Bishops of Rome I meruaile they are not ashamed so to say for when Theodosius called the Councell of Chalcedon Leo then Bishop of Rome neither liked the time for hee would haue had it deferred nor the place being desirous to haue it in Italy yet he was content to obey the Emperours commaundement and sent his Agents to the Councel there to appeare for him Epist. 41.47.48 ad Martianum This was alleadged by Tonstal and Stokeslie two archpapists in their Epistle to Cardinall Poole 3 It is a good reason which was alleadged in the Councell of Basile that if Popes onely should call Councels there should be no meanes left to withstand a wicked and vicious Pope Who would thinke say they that the Bishop of Rome would congregate a Councel for his owne correction or deposition 4 The Pope hath no more authoritie nor by their leaue nothing like as Peter had but he challenged not this dignitie amongst the Apostles to summon Councels We reade of foure onely Councels of the Apostles say the fathers of Basile for this also is their argument the first was for the choosing of Matthias Act. 1. congregate at the
commaundement of Christ who inioyned them not to depart from Ierusalem The second Act. 6. congregate by the twelue not Peter onely for the election of Deacons The third which was holden as touching the taking away of circumcision and other ceremonies of the lawe was gathered together by a generall inspiration Act. 15.6 The fourth wherein certaine things contained in the lawe are permitted seemeth to be gathered by Iames. Act. 21.18 Vpon these reasons the Councel thus concludeth that if the Pope would resist and haue no Councel congregate yet if the greater part of the Church doe iudge it necessarie to haue a Councel the Councel may bee congregate whether the Pope will or not Ex Aenea Syluio Fox pag. 676. Col. 2. 5 Augustine saith Catholicos Episcopos partis Donati iussu imperatoris disputando inter se contulisse Breuicul collation lib. 1. cap. 1. That the Catholike Bishops and the Donatists did meete together to dispute at the commaundement of the Emperour There were in that Councel which was at Carthage of the Catholike Bishops 286. and of the Donatists 279. THE THIRD QVESTION OF WHAT PERSONS the Councel ought to consist The Papists WHereas there are foure sorts of men vsually present at Councels the Princes error 31 and Magistrates Bishops and inferiour Ministers and Priests and other lay people of all these Bishops they say onely must haue a deciding or determining voyce Priests and other learned may dispute and haue a consultatiue voyce Princes are there to defend the Councel and see order kept other of the Laitie may be there as officers and ministers as Scribes and Notaries but the suffrages and voyces must onely be giuen by Bishops Eckius loc de concil Bellarm. de concil lib. 1. cap. 15. Let vs see some of their reasons First to teach and to feede is proper for the Pastors only and to establish and decree in Councel is nothing els but to feede and teach Ergo Pastors onely must rule in Councel which none are but Bishops Soli Episcopi pastores sunt sayth the Iesuite neque laici neque ecclesiastici quicunque Onely Bishops are pastors and none other of the Clergie besides and to them onely he sayth that is to bee applyed Act. 20. Take heede to your selues and the flocke ouer the which God hath made you ouerseers I answere First what an absurd saying is this and voyde of sense that the Bishop is the onely pastor of his Diocesse and that euery Minister is not pastor in his owne parish Nay if the Iesuite would speake trueth he shall finde that popish Bishops are neither Pastors nor Doctors for the most of them neither feede nor teach And they be not ashamed to professe it Ann. 1540. or thereabout Thomas Forret Martyr being found fault withall by the Bishop of Dunkelden in Scotland because he preached so oft exhorted the Bishop agayne and wished that he did preach The Bishop answered nay nay let that bee we are not ordayned to preach and in further talke the blind blockish Bishop bewrayed his owne ignorance I thanke God sayth he that I neuer knewe what the olde and newe Testament was Thereupon rose a common prouerbe in Scotland you are like the Bishop of Dunkelden that knewe neither the old nor new lawe Fox Martyrol pag. 1266. With this blind saying of the popish Bishop our countrey men of Rhemes also doe agree which doubt not to say that many which haue no gift to preach yet for their wisedome and gouernment are not vnmeete to be Pastors and Bishops Annot. in 1. Timoth. 5. sect 13. 2 I answere the Iesuite bewrayeth his ignorance in making no difference betweene communis and propria politia ecclesiae the common and speciall policie and office of the Church for there are proper offices and dueties some of Pastors some of gouernours some of other Ministers but this office to be performed in general Councels is not proper to Pastors but common to the whole Church whereupon wee denye that it is Proprium pastorum munus suffragia ferre in concilijs It is not the proper duetie of Pastors to giue voyces and make decrees in Councels 3 By the Iesuites argument the fathers of Basile doe conclude cleane contrarie out of that place 4. Ephes. That because Christ instituted not onely Apostles and Prophets but pastors and teachers for the work of the Ministerie who doubteth say they but that the gouernance also of the Church is committed vnto others together with the Apostles And hence they inferre because the worke of the Ministerie is layd vpon the rest of the Clergie that therefore they ought not to be excluded from Councels Secondly Panormitane in the Councel of Basile thus reasoneth for Bishops that they were the pillars and keyes of heauen and therefore had onely deciding voyces Vnto him answered at that time the wise and couragious Cardinall Arelatensis shewing Augustines iudgement vpon those words I will giue thee the keyes of heauen that the iudiciall power was giuen not onely to Peter but also to the other Apostles to the whole Church the Bishops the Priests Whereupon he inferreth that if the Priests haue a iudicial power in the Church they also ought to haue a determining voyce in Councels Thirdly Lodouicus the Prothonotarie in the same Councel thus argued Albeit sayth hee Christ chose twelue Apostles and 70. Disciples notwithstanding in the setting forth of the Creede onely the Apostles were present thereby giuing example that matters of faith did pertaine onely to the Apostles and so consequently to Bishops To him Arelatensis made this answere First it followed not because the Apostles onely are named that they therefore only were present at the setting forth of the Creede for wee see that Princes beare the name and commendation of many actions which are done notwithstanding by their helpers 2. Lodouicus cannot be ignorant sayth he that there be some articles in the Creede which were not put to by the Apostles but afterward by generall Councels as that part wherein mention is made of the holy Ghost which the Councel of Lions did adde Thus much out of the Councel of Basile The Protestants confession OVr opinion grounded vpon trueth and scripture is this that not onely Bishops but all other pastors admitted to the Councel and the learned and discreete amongst the Lay men ought to haue concluding voyces in Councel and that rather the discussing and consulting of matters pertayneth to the learned Diuines the deciding to all then contrariwise First that inferiour pastors are to bee ioyned with Bishops and Prelates it was amplie proued in the Councel of Basile of the which I haue so often made mention as noble Arelatensis reasoneth thus The dignities of the fathers is not to be respected but the trueth neither will I preferre a lye of any Bishop be he neuer so rich before a veritie or a trueth of a poore Priest this is his first reason that the trueth ought to bee receiued at any mans mouth bee
Sibil which began with the letters of Christs name in order one after another so that the first letters of the verses shewed this title or name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iesus Christus filius Dei saluator And the Latine verses translated out of the Greeke doe almost keepe the same order of letters August cont Iudaeos pagan cap. 16. We see then that Sibil foretold the very name Iesus Christ and did not onely decipher it by numbers Why might not Antichrists name as well be shewed The Protestants WE affirme by warrant of scripture that as it is a meere fable that Antichrist shall bee one singular man so of the like truth is it that hee shall be knowne by some notorious name neither can any such thing bee gathered Apocal. 13.18 1 If there should come such a notorious wicked person into the world who only should deserue to be called Antichrist it is not vnlike but that the spirit of God speaking of his name both could would also haue expressed it As Iosias was described by name 1. King 13.20 and Cyrus Isai. 44.28.45.1 long before either of them came into the world And why I pray you might not this propheticall Euangelist haue named Antichrist as well as Sibilla foretold the name of our Sauiour Iesus Christ Agayne Christs names were prophecied of and knowne before One name of his is to bee called a Nazarite so the people call him Math. 2◠11 a prophet of Nazareth This name the Prophet hath Isay. 11.1 he calleth him Netser in Hebrew it signifieth a branch Another name of his is King of Israel Iohn 12.23 prophecied of by Zachar. 9.9 Also he was called the sonne of Dauid Math. 21.9 And Isay sayth he shall spring out of the roote of Iesse 11.1 Further hee was knowne by the name Messiah or Christ before he came Ioh. 4. the woman of Samaria said I know well that Messiah shal come which is called Christ vers 25. This name was reuealed to Daniel 9.25 he is called Messiah the prince But will our aduersaries say his name Iesus was not knowne before his comming yes euen that name also hath some euidence out of the Prophets for Iesus or Iesua is all one and signifieth a Sauiour of the which name we reade Zachar 3. where mention is made of Ieshua the high Priest who was a type of our Sauiour Christ and bare his name for vers 5. a Diademe is set vpon his head which must needes bee vnderstood of Iesus Christ our high Priest Agayne he is called Hosanna Iohn 12.13 which signifieth the same that Iesus and both are deriued from the same roote translated Saue vs. Which name we finde in the 118. Psal. vers 25. Lastly if the name Iesus Christ were reuealed to Sibilla a heathen prophetisse how can it be that the Prophets of God were ignorant of it Therefore by their owne argument seeing Christs names were knowne before his comming why should not Antichrists in like manner if he should be some one singular notorious man 2 We can bring foorth a name which in all respects agreeth with that description Apocal. 13.18 which is a name both of a man and of the beast that is of a companie or succession of men which sheweth the time of Antichrists birth namely the yeere 666. which also doth fitly agree with the manners and properties of Antichrist and that is the name Latinus which in Greeke letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheweth in account the number 666. and so doth the name of Rome in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 romiijth And ecclesia Italica in Greeke letters doe make the same number We see then that all things do well agree to this name first that is signifieth the whole Latin Church or Empire so is the name of the beast Secondly it sheweth the time 666. about which yeere Pope Vitalianus composed the Latin Seruice and enioyned all Nations to vse no other Thirdly it properly agreeth with the Antichristian practise of Rome which is called the Latine Church And contrarie to S. Paules rule they haue brought an vnknowne tongue which edifieth not into the seruice of God yea they preferre it before the Greeke and Hebrew making the Latine translation of the scriptures onely authenticall as it was concluded in their Tridentine chapter And they doe so much extoll their Latine text as the setter forth of the Complutense edition is not ashamed in his preface to write that he hath placed the Latine text betweene the Hebrew and the Greeke as Christ betweene the two theeues Fulk Apocal. 13. sect 10. What Church then in the whole world but theirs can be called the Latine Church Fourthly it also maketh much for vs that we haue a consent of names for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew Romiijth doe all make the same number and doe note the Latine Romane or Italian Church But they obiect First that Latinus maketh not that number with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Lateinus with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A great matter wherein they shew their ignorance as though the Greeke dipthong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not vsually expressed by a single 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine as we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antiocheia in Greeke and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alexandreia with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dipthong in Latine Antiochia Alexandria with single 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the cities of Antioch and Alexandria this therefore is a small quarell But mark I pray what a poore shift this is If this smal letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be but admitted the Pope is made Antichrist so we haue found out Antichrist sauing one small letter 2. Why there are many names beside that make that number as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and others nay the Rhemists say that Luthers name in the Hebrue and Bellarmine that Dauid Chytraeus his name doe expresse that number of 666. But what of all this there is none of these names vnto the which the three properties aforesayd doe agree as they doe vnto Latinus as to betoken the whole body of Antichrist to shew the time of his birth and describe the qualities of his Kingdome as the word Latinus doth yet this we doe not say that this is the very name which is meant in that place and that the Prophesie can haue no other meaning But to shew how ridiculous their interpretation is and how much nearer ours commeth to the truth OF THE CHARACTER OR SIGNE and badge of Antichrist The Papists THey do hold that Antichrist shall haue a certaine outward marke or character which he shall cause to be printed in the right hands and foreheads error 59 of all both small and great that doe belong to his kingdome Apocal. 13.16 But this marke is not yet knowen no more then his name is Onely this they are sure of that the Pope hath not Antichrists character but rather the character of Christ the signe of the Crosse which he causeth to be
so well knowne in stories that I neede not come to particulars 6 Antichrist is called a wicked man and a man of sinne vers 3.8 And where shall you finde more wicked men then among the Popes Siluester the 2. gaue his soule to the diuell to obtayne the Papacie Fox pag. 167. Benno reporteth of Hildebrand that he poysoned sixe Popes to come to the Popedome Pope Stephen and Sergius tooke vp the bodie of Formosus and mangled it cutting off his head and fingers and so cast it into Tibris Fox pag. 120. We haue heard before what a holy Father Pope Iohn the 13. was he lay with his owne sister and with his fathers Concubines playing at dice called for the diuell was slayne in adulterie And was it not I pray you a common prouerbe in England He that goeth to Rome once seeth a wicked man he that goeth twise learneth to know him he that goeth the third time bringeth him home with him Fox pag. 841. argument Illyrici The third place we doe take out of the Apocalyps chap. 9. where is a playne storie set downe of the Pope 1 vers 1. He is a starre fallen from heauen he is departed from the ancient faith of Rome to superstition and idolatrie 2 He hath the key of the bottomlesse pit who giueth the crosse keyes in his armes but the Pope who sayth hee may euacuate all Purgatorie at once if hee will but he Who sayth he may Pleno iure currus animarum plenos secum ad tartara detrudere by full right carrie downe to hell with him charriots Ioden with soules cap. si Papa distinct 42. Is not this the Pope who then more fitly may be sayd to haue the key of the bottomlesse pit 3 There arise out of the bottomlesse pit a great flocke of Locusts that is the innumerable sort of begging Friers for they are in euery respect described First compared to Locusts for their number vers 3. There were an 100. diuers sorts of Friers Fox pag. 260. Secondly they had power giuen them for fiue moneths that is as Walter Brute expoundeth it taking a moneth for thirtie dayes a day for a yeere as it is prophetically taken an 150. yeeres for so long it was from the beginning of the Friers vnder Innocent the 3. anno 1212. to the time of Armachanus who preached disputed and wrote agaynst the Friers about anno 1360. Fox pag. 414. Thirdly they shall sting like Scorpions not slay all at once but venome and poyson the conscience with the sting of their pestilent doctrine Fourthly other parts also of the description agree as vers 7. They are as horses prepared to battaile that is stoute ambitious their haire as the haire of women that is they shall be effeminate and giuen to the lusts of the flesh their teeth as the teeth of Lions they by valiant begging shall deuoure the portions of the poore as it was well proued in King Henry the 8. dayes in the Supplication of beggars that the summe of the Friers almes came to a great summe in the yeere for the fiue orders of Friers had a penie a quarter for euery one of euery housholder throughout England that is for them all twentie pence by the yeere suppose that there be but ten housholds in euery towne and let there be twentie thousand parishes and townes in England it will not want much of twentie thousand pound Thus had they Lions teeth that is consuming and deuouring Lastly they haue a King vers 11. whose name is Abaddon a destroyer for the Pope their chiefe prince and patron hath by his Antichristian doctrine layd wast the Church of God Argument Chytraei The fourth place of scripture wee will take out of the 17. of the Apocalyps there the seate of Antichrist is described First vers 5. It is called Babylon the citie which raigneth ouer the Kings of the earth vers 18. This can be no other but Rome which then had the Empire of the whole world Secondly It is the citie built vpon seuen hils or mountaynes vers 9. that is no other but Rome Thirdly the whore which is Antichrist shall sit vpon the beast with seuen heads and ten hornes that is shall succeede in the Empire and haue the authoritie thereof so hath the Pope Fourthly the ten hornes that is the Kings of the earth shal giue their authoritie to the beast but afterward shall deuoure her flesh Euen so the Kings of the earth by their sword maintayned the authoritie of the Pope But now being taught by the Gospell they are made the Lords free men and begin to subdue their neckes from his yoke The fift place is 1. Iohn 2.22 Who is a lyar but he that denyeth that Iesus is Christ the same is Antichrist that denyeth the father and the sonne Euen so the Pope of Rome though not openly and apertly yet closely and subtilly is an enemie vnto the whole trinitie He exalteth himselfe aboue God the father because he taketh vpon him to dispense not onely agaynst the lawe of nature but agaynst the lawe of God the morall law and agaynst the precepts both of the old and new testament but a lawe cannot be dispensed withall but by the same authoritie or greater Agaynst Iesus Christ he exalteth himselfe and all his offices he denyeth him to be the onely Prophet saying the scriptures are vnperfect and that their traditions are also necessarie to saluation Agayne he maketh other bookes scripture then those which are Canonicall His kingly office he doth arrogate to himselfe in making lawes to binde the conscience in ordayning other Sacraments in granting Indulgences and Pardons saying that he is the head of the Church His Priesthood he is an enemie vnto constituting another priesthood after the order of Melchisedech then that of our Sauiour Christ which begun vpon the Crosse and remayneth still in his person being incommunicable to any other creature yet they make euery sacrificing Priest to bee of the order of Melchisedech He impugneth the office of the holy spirit counting that prophane which the holy Ghost hath sanctified as marriage and meates arrogateth in all things the spirit of truth not to erre applieth the merites of Christs passion after his owne pleasure by Pardons Indulgences by ceremonies and Sacraments of his owne inuention Fulk 2. Thess. 2. sect 10. Ergo we conclude out of S. Iohn that seeing he denieth Iesus to be Christ he is Antichrist Sixtly S. Paul sayth that Antichrist shal be an aduersarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Thess. 2.4 An aduersarie in doctrine teaching cleane contrarie to the Gospell of Christ so doth the Pope 1 The scripture sayth wee ought to put our trust onely in God and not in man Ierem. 17.7 and to call vpon God onely in the day of trouble Psal. 50.15 and to worship him in spirit and truth Iohn 4.24 The Papists say cleane contrarie that we must call vpon Saints and beleeue they can helpe vs and they teach vs to fall downe before
so fayne themselues vnlesse it be for fornication then without consent the marriage knot is broken 3 Peter left not the companie of his wife after he was made an Apostle for he had a daughter called Petronilla of whom the popish legends write much holines which must needes be borne after he was called Peter And agayne it is proued by her age for she was so young in the persecutioÌ„ vnder Domitian that Flaccus the Countie desired her in marriage but if she had been borne before Peters Apostleship she must haue been threescore yeere old at that time or hard vpon Fulk Math. 8. sect 3. 4 Augustine thus writeth of this matter Vna sola esse causa posset qua te id quod vouisti non solum non hortaremur verumetiam prohiberemus implere si forte tua coniux hoc tecum suscipere animi seu carnis insâ—rmitate recusaret Epistol 45. There may be one cause and no more which would make me not only to moue you to performe that which you haue vowed but to disswade and forbid you namely if your wife by reason of her weakenes should refuse to beare the yoke with you Therefore by Augustines sentence neither ought a Minister that is married performe the vow of continencie which he made without consent of his wife for he speaketh generally of vowes made by those that are ioyned in Wedlocke THE SIXT QVESTION CONCERNING THE maintenance of the Church by tithes COncerning the maintenance of the Church there are diuers poynts wherein we our aduersaries agree The maintenaÌ„ce of the Ministers of the Church is either by temporal possessions which haue been bestowed vpon the Church by the gift of deuoute and religious men or els they haue inheritance from their friends and a patrimonie of their owne or els they liue of the tithes and oblations of the people 1 We grant and agree vnto them that the Church Ministers beside the portion of tithes may lawfully enioy temporall lands which the Church of ancient time hath been endowed withall But we yeeld vnto them vpon certaine conditions First there must be a moderation vsed in all such gifts which are bequeathed to the Church for Ecclesiasticall persons ought not to be too greedie and hastie in receiuing whatsoeuer in simplicitie and blind deuotion any man shall giue vnto them as if they see that others are empouerished by the gift whereby they are enriched Thus the Priests offended in our Sauiour Christs time who allured the people to bring their offerings to the Altar though their parents wanted in the meane time whom they were bound to relieue by the law of God This also was a common practise in time of Poperie So the priests might be enriched they cared not greatly though all the stock of their patrones and founders were vndone who because they were vnsatiable had no measure in entising simple men to giue ouer their lands and Lordships into their hands the statute of Mortmaine was made not without iust cause to be a rule vnto theÌ„ that otherwise could not rule themselues Augustine doth highly commend Aurelius Bishop of Carthage and worthely for this one act A certaine rich man of Carthage hauing no children gaue all his substance to the Church reseruing onely the vse thereof for his life time afterward the man had children Reddidit Episcopus nec opinanti ea quae donauerat The Bishop restoreth vnto him that which hee gaue not looking for it nor making any account of it In potestate habuit Episcopus non reddere sed iure fori non iure poli It was in the Bishops power not to restore the gift but by the lawe of the court not by the lawe of heauen I pray you how many such examples can ye shewe me in the time of popish superstition This then is the first thing required that although it be lawful for the Church to enioy the bequests of their benefactors yet it should be done with some limitation As the Leuites beside their tithes had cities appoynted them but the number was set downe they should not exceede 48. in all and to euery citie was a quantitie and circuite of ground allotted which should in length and bredth contayne euery way 3000. cubites Numb 35. vers 5.8 2 It must also be prouided that the gifts and legacies bestowed vpon the Church bee for the maintenance of pietie and true religion and to good vses not to nourish idolatrie and superstition or if they be giuen through ignorance of the time to such vnlawfull purposes they ought by the Prince to be conuerted to better and more godly vses As now in England the lands of Colledges which were first giuen to maintaine that abominable Idoll of the Masse are turned to the maintenance of learning and true religion So was the lawe of Moses that the gold and siluer brasse yron tinne lead which the Israelites should receiue of the heathen first should passe through the fire and so bee made cleane and fit for holy vses Euen thus according to this lawe the lands consecrate to superstition hauing now passed through the fire of Gods word and triall of the truth may safely be vsed to the glorie of God in aduancing and setting forward true religion and vertue 3 Another thing must bee required that Church-men ought not to abuse the possessions of the Church to maintayne pride idlenes and ryotous liuing for in case they doe notoriously spend and wast the Church goods the Prince by whose authoritie they were giuen to the Church may iustly take from them their superfluities not leauing the Church destitute of sufficient maintenance This is notably proued by Iohn Husse in the defence of Wickliffes articles And we haue seene the practise thereof in England in the late suppression of Abbeyes wherein though some of those lands might otherwise haue been disposed of yet the prouidence of God notably appeared in bringing desolation vpon those Cels of sinne and vncleane cages of birdes neither hath this been an vnusuall and vnaccustomed practise in the Church for Princes to correct the misdemeanour of Priests by cutting them short of their temporalties for in Augustines time the Christian Emperours dispossessed the Donatists of their Churches and possessions and gaue them to the Catholike Bishops And at that time the Donatists cryed out as the Papists doe now Quid mihi est imperator What hath the Emperour the King to doe with our lands Augustine answereth Secundum ius ipsius possides terram by the lawe of Princes the Church enioyeth her possessions Recitemus leges imperatorum videamus si voluerint aliquid ab haereticis possideri Let vs then rehearse the lawes of Emperours and see whether they suffer heretikes to enioy the Church possessions Secondly concerning the second kind of maintenance which ariseth by the proper and peculiar inheritance which Church ministers haue we also yeeld our consent that a Minister to whom some inheritance is befallen is not bound
reliques yea one and the selfe same relique is sayd to be in diuers places As of S. Iohn Baptists head his face they say is at S. Iean Angelz the rest of his head at Malta his skull at Nemours his braine at Nouium Rastrouiense his iaw bone at Vesalium a peece of his eare at S. Floride his forehead and haires in Spayne at S. Saluadores and yet for all this his whole head is to bee seene at Saint Siluesters in Rome and at Amiens in France Fulk Matthew 14.2 Thus they haue mangled also the bodie of Saint Peter halfe they say is at Saint Peters in Rome halfe at Saint Paules his head at Saint Iohn Laterane his neather iawe with his beard at Poycters in Fraunce at Triers many of his bones Fulk Rom. 16. sect 4. See what mockage and cosoning here is and abusing of simple people How can their whole bodies bee in one place and yet their parts and bones in another And where doe they learne thus to dismember their bodies and to rake them out of their graues The honouring of the bodies of Martyrs is to suffer them quietly to rest in their graues and not to rot aboue the ground Iosias honoured the Prophets sepulchre and would not remoue his bones herein therefore they dishonour the Martyrs and offer violence to their bodies thinking falsely that they doe great worship vnto them Augustine sayth that hee which would now renewe the ceremonies of the Iewes that are as it were buried tanquam sopitos cineres eruens non erit pius deductor aut baiulus corporis sed impius sepulturae violator Epistol 19. He should be as one raking in the ashes of the dead and so bee rather a violator of Christian buriall then a bringer of the bodie honestly to the ground So by Augustines iudgement eruens sopitos cineres he that pulleth out dead mens ashes bones or reliques is sepulturae violator a prophaner of their buriall THE THIRD PART OF THE KEEPING and preseruing of reliques The Papists error 33 WE must not thinke it impossible that the monuments of Saints as their garments reliques bones should endure a long time seeing Manna was kept so many hundred yeeres in the pot which was placed by the Arke being a thing so apt to putrifie Rhemist Hebr. 9. sect 4. Ans. When we haue a commandement for the reseruation of such things as the Israelites had we may beleeue they will keepe so long And againe the Israelites for all that did not worship the pot of Manna though it were of such long continuance The Protestants THe bodies and bones of men departed neither are to be kept out of their graues as we haue shewed neither can they be preserued without corruption Argum. 1. Vnto all Adams seede it is sayd Dust thou art and to dust shalt thou returne only the bodie of Christ had this priuiledge Psal. 16. Not to see corruption Ergo the bodies of men departed though they were neuer so holy being all the seede of Adam must be turned to dust Argum. 2. If they would glorifie God and speake the truth they doe very wel knowe by experience that the reliques of Saints haue no such promise or warrant for their continuance for most if not all of their reliques were forged and deuised and no such thing indeed S. Peters braine at Genoua was found to be a pumice stone S. Antonies arme was found to be an Harts pissle at Toures of late the image of Venus in an Agate was worshipped for the image of the Virgine Mary the blood of Hales in England was descried to be but the blood of a drake the three hostes at Caleis were but three white counters sodred into a marble stone These and many such monuments and reliques of Saints the Church of Rome hath great store no maruaile now if they be of long continuance for stones and counters may last a great while and drakes blood with other such stuffe is not so daintie but it may be still renewed Of such cosoning trickes Augustine complained in his time speaking of runnagate Monkes he saith Alij membra martyrum si tamen martyrum venditant Alij fimbrias suas phylacteria magnificant Some doe boast of reliques of Martyrs which they carrie about perhaps they are no such reliques some doe extoll their habite and Monkish weede De opere Monachorum cap. 28. See then I pray you what diuellish idolatrie was this to cause the people to worship counters drakes blood Harts sinewes and other such base creatures in stead of reliques which though they were such indeede ought not to be worshipped THE FOVRTH PART CONCERNING VISIsions and miracles done at the Tombes and reliques of Martyrs The Papists FIrst they almost make it an ordinarie thing in their Church to worke miracles Bellarmine sayth that it is a sufficient note of the Church the glorie or error 34 power of miracles De eccles lib. 4. cap. 14. Christ sayth that they that doe beleeue in him shall doe greater workes then he No maruaile then if the image of our Ladie say they and the like worke miracles as Peters shadowe did and that they seeme greater then Christs for he promiseth that his Saints shall worke greater miracles then himselfe Rhemist annot Iohn 14. sect 3. They also call vpon vs to confirme our doctrine by miracles because we preach newly and extraordinarily Rhemist 2. Corinth 12. sect 5. The Protestants Ans. FIrst that place alleadged proueth not such a generalitie and perpetuitie of working miracles for then euery one that beleeueth should do greater workes then Christ for our Sauiour speaketh generally He that beleeueth Augustine doth farre otherwise and in a better sense expound this place He that beleeueth in me shall doe the same workes that I doe Quae opera nisi vt ex impio iustus fiat prius ego facio deinde ipse faciet quia facio vt ipse faciat What workes sayth he but that he which beleeueth of a wicked man shall be made righteous which worke first I doe sayth Christ then he himselfe doth it because I make him to doe it Quod vtique in illo sed non sine illo Christus operatur Mans conuersion is wrought by Christ in man not altogether without man because Christ working in vs doth enable vs by his grace to worke out our saluation Philipp 2.12 yet is it not our selues that worke but the grace of God in vs. Then it followeth he shall doe greater workes then these Prorsus maius hoc esse dixerim quam est coelum terra The redemption and conuersion of men is a greater worke then the heauens or the earth Tract in Iohann 72. Augustine therefore doth properly vnderstand this place not of outward miracles but of the wonderfull conuersion of the heart which we are sayd to worke because Christ worketh it in vs. 2. As we denie not but that there may in these daies be miracles wrought and all such miracles as serue to confirme
away by praier and fasting Mark 9.9 And therefore to coniure creatures to expell Sathan without the word of God is no better then a kind of Magicke enchantment THE SEVENTH QVESTION OF PILGRImages and Processions The Papists FIrst they hold that pilgrimages made to Ierusalem and the holy land as they call it to Rome and to the memories of Saints in other places to aske and obtaine error 55 their helpe are godly and religious and to bee much vsed of Christians Concil Trident. sess 25. Bellarm. cap. 8. The halt and lame went vp to Ierusalem to be healed in the poole of Bethesda Iohn 5. Certaine Greekes came vp to worship at the feast Iohn 12.20 The Eunuch went vp in pilgrimage to Ierusalem Act. 8. Ergo it is lawfull and requisite Rhemist Ans. First when you can proue that such miracles are wrought at the memories of Saints as the scripture testifieth of this poole men may be bold to goe vnto them for their bodily health as we see there is resort vnto Bathes but not for any religion Secondly the Grecians that visited Ierusalem were Iewes that dwelt amongst the Gentiles or Proselytes which were bound to visite the temple at Ierusalem Thirdly the Eunuch went not vp in pilgrimage to Ierusalem but to worship for there was yet no other knowne place of the world where God was worshipped Secondly their solemne processions especially vpon Palme Sunday with carrying the Sacrament about strawing of rushes bearing of palmes setting vp error 56 of boughes hanging vp rich clothes the quire and queristers singing they would warrant by that action of our Sauiour Christ Math. 21.8 when he came riding to Ierusalem and the people strawed their garments in the way Rhemist annot Math. 21. sect 1. Ans. First your processions are horrible abusings and prophanations of the Lords institution who ordained his Supper to be eaten and drunke not to be carried about in procession like an heathenish Idol Secondly that which the people and Christs disciples did they had warrant for out of the scripture but who required this theatrical pompe at your hands The riding of Christ vpon an asse was before prophecied of Zachar. 9. and the childrens crying out in the temple Psal. 8. The cutting downe of palme branches was a ceremonie belonging to the feast of Tabernacles truly accomplished by our deliuerance in Christ. But you haue turned the holy mysterie of Christs riding to Ierusalem to a May-game and Pageant play The Protestants FIrst that no places ought to be frequeÌ„ted or resorted vnto for religions sake or more holines or for the health of the soule we proue it out of the word of God Saint Peter sayth That in euery nation he that feareth God is accepted with him Act. 10.35 Ergo one nation is as holy as another And now our Sauiour saith That God will not be worshipped at Ierusalem or in Mount Garrizin but in spirit and truth Iohn 4. He therefore that seeketh places to worship God in as though he were rather to be found in one place then another hath left the spirituall worship Augustine thus writeth concerning pilgrimage He wisheth men to seeke them teachers and instructors by whom they might be taught De erat in ea terra quam incolebas quae causa vtilius cogeret peregrinari But is there no teacher in the countrey where thou dwellest what better cause canst thou haue to trauell and goe in pilgrimage to seeke one in other countries De vtilit credend cap. 7. Thus he would haue men to play the pilgrimes not to runne gadding to Relikes and Images but to seeke for teachers and instructors Secondly the popish pompous processions are both superstitious in reuiuing and renewing the Iewish ceremonies such as the feast of Tabernacles was which are all now abolished as shadowes by the comming of Christ. And they are plainly idolatrous for they carrie about their breaden god in procession and make an Idol of a piece of baked wheate but Paul sayth The Sacrament ought to be receiued with thankesgiuing in the Churches and congregations of Christians 1. Corinth 11.33 not to bee carried about to bee gazed vpon in the fields Seemely processions voyd of superstition which are vsed for ciuill purposes as to maintaine the limits and bounds of townships and withall by the sight of Gods blessing vpon the creatures to bee stirred vp to thankfulnes we neither mislike nor condemne AN APPENDIX CONCERNING THE HOLY LAND and holy warres for the same as they were called The Papists THey which are but a little acquainted with ancient stories shall finde that error 57 there were neuer in Christendome such bloodie warres and for so long a time as those which were at the instigation of the Popes taken in hand by christian Princes for the recouerie of the holy land in so much that they were made to beleeue that it was a meritorious workâ— Whereupon King Richard the first calling to minde his rebellion and disobedience to his father in part of satisfaction purposed a voyage into the Holy land as it was called to redeeme Christs patrimonie from the Infidels Fox pag. 235. Bellarm. de laicis lib. 3. cap. 16. First for why they say it is an Holy land for if the places of Gods apparition are counâ—â—â— holy Exod. 3.5 Iosua 5.15 much more the places of Christs natiuitie buriall passion and resurrection Saint Peter calleth the place where Christ was transfigured The holy mount Rhemist 1 Timoth. 4 sect 10. Ans. The places where God appeared in times past were holy for that time onely of Gods presence not for euer after and the mount is called holy in respect of the time wherein the transfiguration was not that the holines of the place doth alwaies continue for that place which Iacob called Bethel the house of God Genes 28. is by the Prophet called Bethauen the house of wickednesse Ose. 4.15 because of the idolatries there committed what was now become of the holines of the place The Protestants TO warre against the Turkes vpon iust cause as to seeke to defend our selues from their inuasions and to maintaine the confines and bounds of Christendome to deliuer Christians vniustly and cruelly kept in slauerie vnder him we hold it lawfull but to wage battaile with him onely for a superstitious deuotion to the land of Palestina to recouer it out of his hand we see no warrant at all for it Argum. 1. The euill successe that Christians haue had against them and the shamefull ouerthrowes that they haue sustained at their hands doe euidently shewe that God was not pleased with those superstitious warres While Princes had a good quarrell seeking onely to maintaine their owne and to deliuer Christian countries from the thraldome of the Turkes God prospered them as the famous victories of Scanderbeius and Iohannes Hunniades obtained against Amurathes the 8. Turkish Emperour do notably testifie but those superstitious and pope-holy warres though sometime they had good successe yet in the end all went to
God so the manner of celebrating and keeping it holy is to be learned out of the word and neither custome nor authority ought to giue liberty for such workes vpon the Lords day as are not warranted by the word First we graunt that we are not so necessarily tied to the rest of the Sabboth as the Iewes were for those things are abolished which appertained to the Iewish Sabboth First the prescript of the day Secondly the ceremonious exercises of the Sabboth in the sacrifices and other rites of the Law Thirdly the typicall shadowes and significations of their Sabboth as first it betokened their rest in Canaan then the rest and peace of the Church by Christ Hebre. 4.3 5. Fourthly the strickt and precise rest wherein Christians haue more liberty then the Iewes had and againe they obserued their rest as being properly and simply and in it selfe a sabboth daies duty but we doe consider it as being referred to a more principall end as making of vs more fit for spirituall exercises Secondly we allow these workes to be done First opera religiosa or pietatis the religious workes and conferring to piety as the Priestes did slaye the sacrifices vpon the Sabboth and yet brake not the rest of the Sabboth Math. 12.5 so the people may walke to their parish Church though somewhat farre off the Pastor Minister may goe forth to preach yea and preaching is of it selfe a labour of the body to study also and meditate of his Sermon to ring the bels to call the people to the Church all these are lawfull as being helpes for the exercises of religion Secondly opera charitatis the workes of mercy are permitted as to visite the sicke the Phisitian to resorte to his patient yea to shew compassion to brute beastes as to helpe the sheepe out of a pit Math. 12.11 Thirdly opera necessitatis the workes of necessitie as the dressing of meat and such like Math. 12.1.3 Our Sauiour excuseth his Apostles for plucking the eares of Corne when they were hungry As for opera voluntaria workes of pleasure and recreation we haue no other permission to vse them then as they shal be no le ts or impediments vnto spirituall exercises as the hearing of the word and meditating therein and such other Otherwise they are not to be vsed Augustine saith speaking of the Iewes who did greatly prophane their Sabboth in sporting and dalliance Melius toto die foderent quà m toto die saltarēt It were better for them to digge all day then to daunce all day euen so verily it were better for many poore ignorant people that vpon the Sabboth giue themselues to drinking and quaffing gaming if they should goe to plough or cart all the day But as for other seruile workes as to keepe Faires and Markets vpon the Lords day to trauell themselues their seruants and beastes vpon the Sabboth it is flat contrary to the commaundement of God and the practise of the Church Nehemiah 13.16 where there is no extream and vrgent necessitie so that it is not to be doubted but that as the keeping of the Lords day is a moral commaundement so also the manner of the obseruing thereof in sanctifying it and resting therein is morall the ceremonies of the rest being abolished that is the Iewish strictnes thereof and the opinion which they had of their rest as being simply a part of the sanctifying of the Sabboth But we doe consider it as referred vnto more principall duties and obserue it not as of it selfe pleasing God but as making vs more fit for spirituall exercises Contrary to these rules we acknowledge neither power in Ordinaries nor priuiledge in custome to dispence with the sanctification of the Sabboth The Papists THey affirme that the Apostles altered the sabboth day from the seaueth day to the eight counting from the creation and they did it without scripture error 62 or any commaundement of Christ such power say they hath God left to his Church This then they holde that the sabboth was changed by the ordinarie power and authoritie of the Church not by any especiall direction from Christ thereupon it followeth that the Church which they say cannot erre may also change the sabboth to any other day in the weeke Rhemist Apoca. 1. sect 6. The Protestants 1. THe Apostles did not abrogate the Iewish sabboth but Christ himselfe by his death as he did also other ceremonies of the Law and this the Apostles knew both by the scriptures the word of Christ his holy spirite 2. They did not appoint a new sabboth of their owne authoritie for first they knew by the scripture that one day of seauen was to be obserued for euer for the seruice of God and exercise of religion although the prescript day according to the Law were abrogate for the Lord before the morall law was written euen immediatly after the creation sanctified the seauenth day shewing thereby that one of the seauen must be obserued so long as the world endured Secōdly they knew there was the same reason of sanctifiyng the day of Christs resurrection and the restitution of the worlde thereby as of sanctifiyng the day of the Lords rest after the creation of the world Thirdly they did it by the direction of the spirite of God whereby they were so directed and gouerned that although they were fraile men by nature and subiect to error yet they could not decline in their writings and ordinances of the Church from the truth which assurance of Gods spirite in the like measure the Church hath not but so farre forth is promised to be led into all truth as she followeth the rule of truth expressed in the Scriptures Wherefore the Church hath no authority to change the Lords day and to keepe it vpon Munday or Tuesday or any other day seeing it is not a matter of indifferency but a necessary prescription of Christ himselfe deliuered by the Apostles for the Lords day began in the Apostles time and no doubt by their Apostolike authority directed by the spirite of Christ was instituted Act. 20.7 Apocal. 1. ver 10. Neither can there come so long as the world continueth so great a cause of changing the Sabboth as the Apostles had by the resurrection of Christ. Wherfore the law of the Sabboth as it is now kept and obserued is perpetuall The Papists errour 63 4. THey affirme that the keeping of the Lords day in stead of the Iewish Sabboth is a tradition of the Apostles and not warranted by Scripture Rhemist Math. 15. sect 3. The Protestants THe obseruation of the Lords day is not deliuered by blinde tradition but hath testimony of holy Scriptures 1. Corinth 16.2 Act. 20.7 Apocal. 1.10 and the obseruation thereof is according to Gods commaundement not after the doctrine of men Fulk ibid. The Papists errour 64 5. THey teach that the Lords day is commaunded and likewise kept for some mysticall signification not onely for the remembraunce of benefites already
we made partakers of the bodie and blood of Christ but this fayth the wicked cannot haue The first part is proued out of the Gospell He only that drinketh of the blood of Christ shall neuer thirst agayne Iohn 4.14 He that shall neuer thirst must beleeue in Christ Iohn 6.35 Ergo he onely that beleeueth doth drinke the blood of Christ. So Augustine saith Nolite parare fances sed cor non quod videtur sed quod creditur pascit doe not prepare your iawes but your heart it is not that which is seene but what is beleeued that nourisheth Ergo Christ must bee receiued by faith therefore Infidels or vnbeleeuers cannot receiue him Argum. 2. Whosoeuer eateth the flesh of Christ and drinketh his blood shall haue eternall life Iohn 6.54 But the wicked haue not eternall life Ergo they neither eate nor drinke Christ. Augustine sayth De mensa dominica sumitur quibusdam ad mortem quibusdam ad vitam res verò cuius sacramentum est omni homini ad vitam nulli ad exitium quicunque eius particeps fuerit From the Lords table some doe receiue vnto life some vnto death but the thing whereof it is a sacrament worketh in all to life in none to death whosoeuer are partakers of it But the bodie and blood of Christ are the things signified in the sacrament Ergo whosoeuer receiueth them hath life thereby the wicked then receiue them not THE SECOND PART OF THIS CONTROVERSY CONCERNING the Popish Masse THis part likewise comprehendeth diuers questions 1 Of the diuers representations of the death and sacrifice of Christ. 2 Of the sacrifice of the Masse the name thereof and of the sacrificing priesthood 3 Of the vertue and efficacie which they falsely ascribe to the Masse 4 For whom the sacrifice of the Masse is auaileable whether for the quicke and the dead 5. Of priuate Masses 6. Of the manner of saying and celebrating Masse 7. Of the ceremonies which they vse in the idolatrous sacrifice of the Masse some goe before some are obserued in the celebration thereof 8. Of the forme of the Masse which consisteth partly of the Canon and of the preface to the Canon where we are to shew the foule and heretical blasphemies which in great number are belched out by them in the Masse Of these now in their order THE FIRST QVESTION OF THE DIVERS representations of the death of Christ. The Papists THey are not contented with that one liuely representation of the death of Christ which is exhibited in the Lords Supper but they haue brought in error 126 two more beside that and so make three in all the first say they is simplex repraesentatio a simple and plaine representation of the death of Christ which is done so often as the Sacrament is receiued the second is Repraesentatio ad vinum A liuely and full representation of Christs death which they doe vse yearely to set forth by solemne gestures apparell and other ceremonies vpon Good Friday as it is commonly called before Easter when they doe make nothing else but a Pageant play of the Sacrament the third representation is also a sacrifice beside and that is the sacrifice of the Masse Bellarm. de Missa lib. 1. cap. 1. The Rhemists make a fourth representation beside which is in the solemne receiuing of the Communion at Easter So then first Christs death is shewed forth by the Sacrament of the Eucharist all the yeare long as it hangeth in the pixe or when it is carried to house the sicke Catechism Rom. pag. 408. Secondly it is represented once in the yeere by their solemne Pageant vpon good Friday when there is no Sacrament consecrated but an histrionicall expressing by certaine gestures and actions the manner of Christs crucifying Thirdly in the continuall sacrifice of the Masse Christ his death is represented And lastly in the solemne receiuing at Easter for then especially the mysterie of Christ our Paschall lambe is commended to the people to be eaten with all sinceritie in the Sacrament and so doe the Rhemist expound that place of Saint Paul Let vs keepe feast or holy day not with the leauen of malitiousnes 1. Cor. 6.8 literally applying it to the feast of Easter Rhemist in hunc locum The Protestants FIrst we are taught by the word of God that by eating the bread and drinking of the cup in the Sacrament not by gazing looking lifting vp turning hanging vp bread in pixes or by any such meanes but onely as we haue saide is the Lords death shewed forth and represented 1. Corinth 11.26 Wee acknowledge therefore one onely Sacramentall representation of Christ and no more in the Lords Supper the sacrifice of the Masse we iudge to bee an abominable idol as afterward shall be shewed Secondly it is a foule absurditie to make any representation of Christs death by bare gestures shewes and actions of the bodie without any Sacrament as they doe in their popish pageants vpon Christs Passion daye for at that time there is no Sacrament consecrated Eckius cap. 15. But the Priest by certaine gestures and motions of the bodie in bowing bending casting abroade his armes and such like dooth resemble Christ crucified Bellarm cap. 1. But to call this a liuely representation being done without a Sacrament and the other in the Sacrament simplicem repraesentationem but a simple and plaine representation is too great presumption wherein they prefer their owne superstitious deuises before the ordinance of Christ. Thirdly that place of Saint Paul is vnfitly applied to the celebration of Ester Augustine expoundeth it far otherwise Diem festum celebremus non vtique vnam diem sed totam vitam in azymis synceritatis veritatis Let vs keepe holy day not one onely day but all our life long in the vnleauened bread of purenes and trueth So then in Augustines iudgement the Apostle had no relation to any certaine time which he would haue kept holy but to the reformation of the whole life THE SECOND QVESTION OF THE sacrifice of the Masse and the Priesthoode thereto belonging THE FIRST PART OF THE name and terme of Masse The Papists error 127 THere are diuerse opinions amongst them concerning the originall of this name Some say it is called Missa the Masse Quia oblatio preces ad Deum mittantur Hugo de S. Victore Others quod Angelus a Deo mittatur quisacrificio assistat Because an angell is sent of God to bee assistant at the Masse Thom. Aquinas 3. part quaest 83. artic 4. Some of the hebrue worde Missath Deut. 16. which signifieth an oblation Some ex missis donarijs symbolis of the giftes and offerings sent or put in before the Communion But what beginning soeuer it had they doe now generally take the Masse for that solemne action whereby the Sacrament is made a sacrifice and offered vp to God Bellarm. lib. 1. de missa cap. 1. The Protestants WE doe not greatly force vpon this name for both the name
but the witnesse of the spirite doth certifie and assure vs of the truth and authoritie of scripture 7 I will adde one saying out of Augustine Mihi certum est nusquam a Christi authoritate discedere non enim reperio valentiorem Contra Academic lib. 3. cap. 20 I am resolued for no cause to leaue the authoritie of Christ speaking in the scriptures for I finde none more forcible Ergo the authoritie of scripture is aboue the Church which is denied by the Rhemistes annot 2. Gal. sect 2. THE FIRST QVESTION CONCERNING the perspicuitie and playnnes of the Scripture The Papistes OVr aduersaries do hold that the scriptures are most hard difficult and obscure error 6 Bellarmine saith necessario fatendum est Scripturas esse obscurissimas it must needes be graunted that the scriptures are most obscure de verbo Dei lib. 3. cap. 1. They do not onely affirme that some things are obscure in the scriptures but that they are all hard and doubtfull and vncertaine and compare thē therfore to a leaden rule which may be turned euery way Petrus a Soto And to a nose of wax Lindanus a Papist ex Tilmanno de verbo Dei error 5. Our Rhemistes say it is all one to affirme some things to be hard in a writer and the writer to be hard so they conclude that the scriptures are both in respect of the matter and manner very hard and therfore daungerous for the ignoraunt to read them Rhemens annot in 2. Pet. 3. ver 16. 1 They obiect that place 2. Pet. 3.16 where the Apostle saith speaking of S. Paules Epistles that many things are hard Ergo the Epistles of S. Paule are hard and so the scriptures this is Bellarmine and the Iesuites argument We answere First he saith not that Paules Epistles are hard but many things which he entreateth of Secondly they are hard not to all but the vnstable and vnlearned do peruert them Thirdly We denie not but that some places in the scripture are obscure and haue neede of interpretation but it foloweth not that therefore the whole scripture is obscure and because of some hard places that the people should be forbidden the reading of all 2 The scriptures are obscure both in the respect of the matter and manner first the matter is high and mysticall as of the Trinitie of the incarnatiō of the word of the nature of Angels such like We aunswere these mysteries may be said to be obscure three diuerse wayes First in their owne nature so are they hard indeed for by humane reason we can not attaine to the depth of thē Secondly in respect of their handling in the scripture so are they not obscure for all these things are plainly declared in the word as the nature of such deepe mysteries will afoord Thirdly in respect of vs so must they needs be obscure if men be not cōtented with the knowledge in the word but curiously search further Luther therefore doth aptly distinguish of these things he saith that res Dei the things of God are obscure the very depth of his mysteries can not be comprehended of vs but res Scripturae these things as they are opened in scripture are plaine if we will content our selues with that knowledge Secondly saith Bellarmine the maner of handling is hard and obscure there are many tropes metaphores allegories Hebraismes which can not easily be vnderstood We aunswere First many of these are rather ornamentes of the scripture as tropes metaphores then impediments to the reader Secondly though the phrase of scripture seeme hard at the first yet by further trauell in the scriptures it may become easie and plaine for all things are not vnderstood at the first Thirdly we denie not but that some places are obscure and had neede to be opened 3 If the scriptures be not hard what need so many Commētaries and expositions Rhemist 2. Pet. 16. We aunswere First so many Commentaries are not requisite some may be spared Secondly expositions are needfull for the vnderstanding of darke places but many things are plaine inough without expositions and may be vnderstood of the simple The Protestantes WE do not hold that the scripture is euery where so plaine and euident that it need no interpretation as our aduersaries do slaunder vs and therefore here they do fight with their owne shadow Bellarm. lib. 3. de verbo cap. 1. We confesse that the Lord in the Scriptures hath tempered hard things and easie together that we might be exercised in the Scriptures and might knocke labour by prayer and studie for the opening of the sense and that there might be order kept in the Church some to be hearers some teachers expounders by whose diligent search and trauell the harder places may be opened to the people But this we affirme against our aduersaries first that all points of faith necessarie to saluation are plainely set forth in the Scriptures secondly that the Scriptures may with great profit be read of the simple and vnlearned notwithstanding the hardnesse of some places which in time also vsing the meanes they come to the vnderstanding of Ex Fulk annot 2. Pet. 3.16 Whitacher quaest 4. cap. 1. 1 First that which we maintaine is euident out of the scripture Deut. 30.11 the commaundement which I commaund thee is not hid from thee nor farre of And as it foloweth thou needest not ascend to the heauens or go beyond the sea the word is neare vnto thee euen in thy mouth and hart to do it argum Brentij Ergo the scriptures are plaine First the Iesuite aunswereth that it is meant onely of the decalogue and the ten commandements that they are easie not of the whole Scripture As though if the commandements be easie the rest of the scriptures be not likewise as the Prophets and historicall books being but commētaries and expositions of the decalogues S. Paule Rom. 10.6 vnderstandeth this place of the whole doctrine of faith who better knew the meaning of Moses then the Iesuite 2 2. Cor. 4.3 If our Gospell be hid it is to them onely that are lost Ergo the Scriptures are plaine to the faithfull The Iesuite aunswereth S. Paule speaketh of the knowledge of Christ not of the Scriptures First it is manifest out of the 2. verse that S. Paule speaketh of that Gospell which he preached to the Corinthians which is the same he wrote vnto them wherefore if the Gospell preached were easie and plaine why is not the Gospell written by him I meane the doctrine of faith being the same which he preached Secondly if they graunt that the knowledge of Christ is easie we aske no more for this is that we say that the doctrine of faith and saluation is plainly expressed in Scripture 3 This is the difference betweene the new Testament and the old the old is compared to a clasped booke Isay. 29.11 the new to a booke opened Apoca. 5. the knowledge of Christians farre exceedeth the knowledge of the Iewes it