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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15422	Synopsis papismi, that is, A generall viewe of papistry wherein the whole mysterie of iniquitie, and summe of antichristian doctrine is set downe, which is maintained this day by the Synagogue of Rome, against the Church of Christ, together with an antithesis of the true Christian faith, and an antidotum or counterpoyson out of the Scriptures, against the whore of Babylons filthy cuppe of abominations: deuided into three bookes or centuries, that is, so many hundreds of popish heresies and errors. Collected by Andrew Willet Bachelor of Diuinity.	Willet, Andrew, 1562-1621.	1592 (1592)	STC 25696; ESTC S119956	618,512	654

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 frequēted 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 work● 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 coun●●● 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

body who would haue the verie flesh of Christ present in the Sacrament for this is against the article of the Creede that Christ is ascended into heauen and there sitteth till his comming againe in iudgement Concerning these meanes thus writeth Augustine Rarissime inuenitur ambiguitas in verbis proprijs quam non aut circumstantia ipsa sermonis qua cognoscitur Scripturarum intentio aut interpretum collatio aut praecedentes soluat inspectio de doctrin Christ. lib. 3.4 There is almost no ambiguitie in any word properly vsed that is not metaphoricall or borrowed which may not either by the circumstance of the place the conference and comparing of interpreters or by looking into the originals easily be taken away Augustine we see approueth this methode though our aduersaries like it not Besides these prayer must be vsed before we enterprise any thing that the Lord would direct vs. And they which cā not so easily take this course which is prescribed shall do well to seeke helpe of learned and godly expositors or to consult with their Pastors and Ministers Ex Whitacher quaest 5. cap. 9. THE SEVENTH QVESTION CONCERNING the perfection and sufficiencie of Scripture THis question is deuided into three parts First whether the Scriptures be absolutely necessary Secōdly whether they be sufficient without vnwritten traditions Thirdly whether there be any traditions of faith and manners beside the Scriptures THE FIRST PART OF THE NEcessitie of the Scriptures The Papistes THe Iesuite laboureth to proue that the Scriptures are not simply necessarie error 11 which we denie not for meate is not simply necessarie for God may preserue man without so in respect of God nothing is simply necessarie God is not necessarily tyed to vse this or that meanes but his argumentes do tend to this end to shew that the scriptures are not necessarie at all and may be spared in the Church so saith Petrus a Soto the Scripture was not alway extant and it is not necessarie vnto faith And the Scripture it not now so necessarie since Christ as it was afore Tilman de verbo Dei error 17. 1 There was no Scripture from Adam to Moses for the space of two thousand yeares and yet true Religion was kept and continued and why might not true Religiō be as well preserued a 1500. yeare after Christ without scripture as afore We answere It foloweth not because in times past God taught his church by a liuelie voyce that the written word is not necessarie now for the Lord saw it good that his word should be left in writing that we might haue a certaine rule of our faith in this corrupt and sinfull age And what els is this but to cōtroll the wisedome of God saying it is not necessarie or needfull for the Church which the Lord saw to be needfull for if the Lord had thought it as good for vs to be taught without Scripture as in that simple and innocēt age of the world I meane innocent in respect of vs he would not haue moued and stirred vp his Apostles to write 2 After the time of Moses when the law was written yet there were many that feared God amongest the Gentiles which had not the Scriptures as Iob and the other his friends Ergo the scripture not necessarie The Iewes also them selues vsed traditions more then Scriptures as Psal. 44. v. 1.2 the fathers did report the workes of God to their children by the negligence also of the Priests the law was lost as 2. King 22. we read that the volume of the law was found which had bene missing a long time We answere First euē the faithfull amōgest the Gētiles did read the scripture as the Eunuke Act. 8. had the booke of the Prophet Isay. Secondly the Iewes declared the workes of God vnto their children but the same were also written as how the heathen were cast out before them and of their deliuerāce out of Egypt those were the things they heard of their fathers as we read Psal. 44. 78. yet all these things are recorded in the bookes of Moses Thirdly what though the Priests were negligent in preseruing the scriptures it is no good argument to proue that therefore they are not necessarie neither was the whole booke of the law lost but either Moses owne manuscript or the booke of Deuteronomie Yet he hath proued nothing 3 The Church after Christ wanted the Scriptures many yeares Ergo they are not necessarie We aunswere it is a great vntruth for the old Testamēt the Church could not be without and the new Testament was written not long after in the age of the Apostles whose liuely voyce and preachings were vnto them as their writings are now to vs. See now what strong arguments they bring the scriptures were not necessary in the time of the Patriarkes when God taught them by his owne voyce they were not necessarie in the time of the Prophetes and Apostles when they had mē inspired of God to teach them Ergo they are not now necessarie when neither God teacheth from heauen neither haue we any Prophetes or Apostles to instruct vs by heauenly reuelations nay rather because they were not necessarie then when they had other effectuall meanes notwithstanding they are necessarie now seeing there is no other way of instruction left vnto vs. The Protestantes THat the scriptures are necessarie for the people of God the reading preaching and vnderstanding whereof is the onely and ordinarie meanes to beget faith in vs we thus proue out of the Scriptures them selues 1 The scriptures conteine necessarie knowledge to saluation which can not be learned but out of the scripture Ergo they are necessarie The knowledge of the law is necessarie but that onely is deriued from the Scripture as the Apostle witnesseth Rom. 7.7 he had not knowen lust to be sinne vnlesse the law had said thou shalt not lust And if the right knowledge of the law is not learned but out of the scripture much more the knowledge of the Gospel is more high and mysticall and more straunge vnto our nature 2 That whereby we are kept frō error and doubtfulnes in matters of faith is necessarie but this is performed by the scripture Ergo. First the Scripture keepeth vs from error Math. 22.29 ye erre not knowing the scriptures saith our Sauiour The ignoraunce of scripture was cause of their error Secondly if our knowledge were onely builded vpon tradition without scripture we should be doubtfull and vncertaine of the truth so S. Luke saith in his Preface to Theophilus I haue written saith he that thou mightest be certaine of those things whereof thou hast bene instructed Hence we conclude that although we might know the truth without scripture as Theophilus did yet we can not know it certainlie without 3 If the scriptures be not necessarie then we may be without them but this can not be Ergo the scriptures can not be spared for then God had done a needlesse and superfluous worke in stirring vp

it is not like that the Chalcedone Councel and the Emperour would haue yeelded to so vnreasonable a matter as they did Thirdly Eulogius Patriarke of Alexandria doth call the sayd Gregorie vniuersall Pope which name he vtterly refuseth and yet Eulogius had no such meaning to make him Bishop or Patriarke alone but onely to giue him a preeminence aboue the rest This modest and humble Bishop of Rome Gregorie in stead of the title Vniuersall brought it into the Popes stile to be called Seruus seruorum dei seruant to Gods seruants Ergo wee conclude with Gregorie that this title Vniuersall is an Antichristian name and that it hath misliked the ancient Bishops of Rome themselues and how other Patriarkes and Bisshops haue challenged that ambitious name and title as well as the Popes of Rome THE SIXT QVESTION WHETHER THE Pope may erre or not The Papists THey denye not but that both the Pope by himselfe and together with a error 47 whole Councel may bee deceiued in matters of fact that is in historicall poynts and the truth of things that are done because it dependeth of the testimonie and information of men But in matters of faith and doctrine the Pope determining with the Councel is not subiect to error yea the Pope by himselfe alone decreeing any thing concerning faith cannot bee deceiued Bellar. lib. 4. de pontific cap. 1● No nor yet in precepts of manners prescribed to the Church by the Pope is there any feare or daunger of error cap. 5. Yea it is probable sayth he that the Pope not onely as Pope cannot erre but not as a priuate person is it like he should fall into heresie or hold any obstinate opinion contrarie to the faith cap. 6. 1 Luke 22.31 Simon I haue prayed for thee that thy faith faile not Christ here prayeth for Peter and his successors that they might not at any time erre or be deceiued in matters of faith Bellar. cap. 3. Rhem. annot in Luk. 22. sect 11. We answere First this was a particular prayer for Peter that his fayth should not fayle in that great and dangerous tentation into the which our Sauiour foresaw hee should fall For if it were to be vnderstood of Peters successors they also must first be sifted by Sathan as Peter was and deny Christ and so being conuerted strengthen their brethren if they will vnderstand one parte of Peters successors I pray you why not all Secondly Our Sauiour prayeth likewise for all his Apostles that they might be sanctified in the truth yea for al that should beleeue by their preaching yet is not euery Christian priuiledged from all error of fayth Thirdly after this Peter himselfe erred and was reprehended of Saint Paul Fulk annot in Luk. 22. sect 11. 2. The high Priests that sate in Moses chayre were priuiledged not to erre Ergo much more now are the chiefe pastors of the Church free from error Bellarm cap. 3. Rhemist Luk. 22. sect 11. We answer the high Priests had no such priuiledge for some of them fell into strange errors Vriah the high Priest set vp an idolatrous altar at the Kinges commaundement 2. King 16. Eliashib was ioyned in Affinitie with Tobiah the Ammonite contrary to the law of God Fulk ibid. The Protestantes THat the Popes and Bishops of Rome haue not onely erred in manners but euen in fayth and not onely priuately and personally as men but pulikely and iudicially as Popes that they haue by their publike and open preaching defence allowance and consent approued and established erronious and some hereticall opinions thus we trust to make it playne and euident to all men 1. Peter erred Ergo the Pope may though he were Peters successor First Peter erred in denying of Christ the Iesuite answereth First he began not yet to be the chiefe Bishop which he entred not into till after the resurrection when Christ sayd vnto him Feede my sheepe Iohn 21. therefore all this while he might erre A goodly answere I pray you tell me was not the Church before Christs passion and after built vpon the same rocke I trow they cannot denie it but Peter was not the rock before therefore not after If he were therefore called a rock because of his confession of Christ why should he not then rather straight after his confession take possession of his office then immediately after his deniall of Christ Surely this is but a silly shift Secondly sayth the Iesuite Peter fayled in charitie when he denied Christ not in fayth cap. 3. and if he fayled in fayth he lost the confession of fayth and not fayth it selfe We answere First and can a true fayth then bee separated from loue by your doctrine The Apostles knew no such fayth Saint Iames sayth it is a dead fayth that is without the works of loue and the fayth of diuels that is no faith Iames 2.17.19 If then Peters loue failed his fayth also fayled Secondly we doe not say that Peters fayth was lost and vtterly extinguished for Christ prayed for him but whether it were an error in fayth which Peter fell into for it is not all one to erre in fayth or cleane to lose fayth Thirdly hee lost the confession of fayth he denied Christ in word Ergo he denied the fayth howsoeuer he thought in heart for these two are the principall fruites of fayth to Beleeue with the heart and Confesse with the mouth Rom. 10. and where either of these is wanting there can not be a right fayth for he that putteth away a good conscience maketh shipwrack also of faith 1. Tim. 1.19 But the Iesuite I see hath a queazie stomack let him cough vp lustily and say with one of his fellowes Petrus non fidem Christi sed Christum salua fide negauit Peter denied not the fayth of Christ but his fayth remayning sound and whole hee onely denied Christ. Loe here is newe popish diuinitie that a man may denie Christ and yet not denie the faith Secondly Peter erred in constraining the Gentiles to doe as the Iewes Bellarmine saith it was an error in example conuersation not in fayth or doctrine cap. 7. We answere First in this example of Peter there was also included an error in fayth for how should the Gentiles better know Peters iudgement then by his example by the which they fell into an error of fayth and were constrayned to conforme themselues like to the Iewes thinking that the Iewish ceremonies were necessary to bee retayned Secondly Saint Paul himselfe sayth they went not the right way to the truth of the Gospell Ergo they erred from the trueth of the Gospell and so in fayth Thirdly the diuines of Paris doe attribute to Peter an error in fayth Fulk annot 4. Galat. sect 9. 2. We can produce many examples of the Popes which haue erred iudicially namely openly haue maintayned errors To let passe Marcellinus who sacrificed to Idols as a slippe of his person and he afterward repented him of his fall

whether they that haue the dispensation of the Keyes doe alwaies necessarily bind and loose before God of these in order THE FIRST PART WHEREIN THE AVthoritie and power of the Keyes consisteth The Papists error 73 BY the Keyes and power of binding and loosing they chiefly and principally vnderstand the censures of the Church as Excommunications Anathematismes suspensiōs Degradations the whole Ecclesiastical iurisdictiō Rhemist Annot. Matt. 16. sect 14. Bel. lib. 1. de pontif cap. 13. Secondly they tye remission and retaining of sinnes to their imagined and deuised sacrament of penance saying that where Christ gaue authoritie to remit sinnes to his Apostles Iohn 20.23 he instituted the sacrament of penance Rhemist Iohn 20. sect 3. The sacrifice also and Sacraments of the Church say they are ministred for remission of sinnes Rhemist 2. Corinth 5. sect 3. Thirdly they seeme to grant in words that by preaching also of the Gospell sinnes are reteined and remitted ibid. but they make small account thereof for as we haue heard they make it not of the essence of their priesthood to preach neither doth it properly appertaine vnto that office yea say they absolutiō cānot be rightly sought for at the priests hands but by confession of our sins which is done in penance Rhem. Ioh. 20. sect 5. This then is their opinion that by their deuised ceremonie and Sacrament of penance sinnes are properly forgiuen and that the preaching of the word is not thereto necessarie Their chiefe argument is by abusing that place Iohn 20.23 where they say Christ instituted the Sacrament of penance when he gaue power to his Apostles to remit and reteine sinnes Ans. First your Sacrament of Penance is neither grounded vpon this nor any other place of scripture here in the wordes of Christ there is no institution of a sacrament because there is no visible element giuen whereunto the worde being added may make a sacrament Secondly here the commission is but renewed which was granted before to his Apostles and their successors Matth. 18.18 Fulk Annot. Iohn 20. sect 3. The Protestants THe Keyes of the Church that is the power to bind and loose sinners to open or shut vnto them the kingdome of God consisteth both in the externall discipline and gouernement of the Church lawfully executed according to the word of God as also in preaching of the Gospell by assuring in Christs name all faithfull and penitent persons remission and forgiuenes of their sinnes and in denouncing and threatning the wrath of God against the disobedient and impenitent also as the sacraments are ioyned to the word as seales and pledges of the promises thereof so by the right administration of the sacraments together with the preaching of the word sinnes are retained or remitted The Rhemists therefore doe vs great iniurie in falsely charging of vs that we should hold that the spiritual power of the Church standeth only vpon the preaching of the word whereas wee grant that it is exercised also in the Ecclesiasticall gouernement of the Church both in punishing excommunicating censuring of offenders which is the binding of them and in releasing and absoluing them againe which is the other power of loosing Rhemist 2. Corinth cap. 10. sect 1. Leauing now this part of spiritual power in Ecclesiasticall discipline which is not in this place in question betweene vs wee must touch that other part which is exercised in the word and sacraments 1 That the sacraments doe binde and loose it is proued out of the word of God they doe binde Whosoeuer eateth drinketh vnworthily eateth drinketh his own damnation 1. Cor. 11.29 they doe also loose As oft as ye shal eate this bread and drinke this cup you shewe the Lords death till he come vers 26. But here is a double caution and condition to be annexed First that all Sacraments worke not this effect but onely those of Christs institution which are but two baptisme and the supper of the Lord for Paul saith I haue receiued of the Lord that which I deliuered vnto you 1. Cor. 11.23 If the Apostles would not neither might deliuer any Sacraments but those which were instituted of Christ what great presumption is it in any other to doe it Secondly we must not think that remissiō of sinnes is necessarily tied to the Sacraments as though there could be no remissiō without thē for the grace of remission may be effectual in the name of Christ by the preaching of the word without a sacramēt Ioh. 20. sect 4. Ful. For the word may be preached without a sacramēt but the sacramēt cānot be ministred without the word for that were as though a man should deliuer a seale without a writing Neither is it our meaning that as the Rhemists cauil with vs the sacramēt cannot be administred without a sermon of the death of Christ for though that were alwaies to bee wished yet where it cannot bee had there must and ought to be a briefe shewing and declaration of the death of Christ out of the word so oft as the Sacrament is administred as it is obserued in our Church Fulk Annot. 1. Corinth 11. sect 15. 3 We must take heede we conceiue not thus as though the Sacrament gaue grace by the worke wrought and that by the very vse forme and externall act of the Sacrament wee obtaine remission of sinnes as the Rhemists would beare vs in hand 1. Corinth 11. sect 15. But the Sacraments are onely effectuall to the worthie receiuers and to the worthie receiuing faith is requisite as Saint Paul willeth all men to examine themselues 1. Corinth 11.28 which is as hee himselfe interpreteth it to proue whether they be in the faith 2. Corinth 13.5 These conditions then being obserued we denie not but that there is an exercise of the keyes euen in the Sacraments 2 But chiefely and principallie is this power dispensed by the preaching of the word as Saint Paul saith Wee are the sauour of death vnto death vnto some there is the binding and to other the sauour of life vnto life there is the loosing 1. Corinth 2.16 So our Sauiour Christ saith He that refuseth mee the word that I haue spoken shall iudge him in the last day Iohn 12.48 Here is the power of binding Againe the truth shall make you free Iohn 8.32 Here is the power of loosing Who therefore doubteth this that the preaching of the word is the most proper and principall way and meane for the exercising of this Ecclesiasticall power for seeing faith is the key of heauen thereby wee haue free accesse vnto the throne of grace Rom. 5.2 and faith commeth by hearing Rom. 10.17 and hearing by the word It remaineth that by the word the keyes are dispensed Augustine also subscribeth vnto this for speaking of reformation of life and repentance with remission of former sinnes thus he saith Quid empturus es vt facias quae emplastra quaesiturus ecce cùmloquor muta cor factum est quod tam

the prosecuting whereof if sometime I chance to misse I say with Augustine Nunquam errari tutius existimo quàm cum in amore nimio veritatis reiectione nimia falsitatis erratur I thinke a man can neuer more safely erre then when he erreth in the too much loue of the truth and the reiecting of falsehoode I haue labored in this worke to set downe not onely the chiefe and principall but euen the most and in a manner all the controuersies of religion betweene vs and the Papists maintained this day If any thing bee missing I say againe with Augustine Tale esse arbitratus sum cui mea responsio necessaria non fuisset siue quia ad rem de qua agitur non pertinet siue quod tam leue esset vt à quolibet redargui facillimè posset I thought it to be such as vnto the which mine answere was not needefull either because it was not pertinent to the matter in hand or else of so small moment that euery man might easilie answer vnto it I haue no more to say but this If thou findest thy selfe any thing profited or helped good Christian Reader by these simple labou●s of mine giue God the praise and I will praise him with thee but one thing let mee pray thee Quisquis legis nihil reprehendas nisi cum totum perlegeris atque ita forte minus reprehendes Whosoeuer readest in this booke reprehend nothing before thou hast read the whole and so perhaps thou wilt be more sparing in rephending The Lorde giue vs all grace to loue the truth that they which knowe it may liue thereafter and they which as yet knowe it not may seeke for it and wee all may embrace the Counsell of the wise man to Buy the trueth but in no wise to sell it that is by all possible meanes to labour for it and hauing attained thereunto for no earthly respect for feare or fauour to depart from it The Lord God Iesus Christ Iehouah Emmanuel our blessed Sauiour and Redeemer who is the way the truth and the life giue vs of his heauenlie grace that wee may walke obediently in his waies and constantly professe his truth that in the end he may bring vs to eternall life Amen Soli Deo immortali patri Filio cum Spiritu sancto sit omnis honor gloria A PARTICVLAR INDEX OR TABLE OF ALL THE CONTROVERSIES WITH THEIR SEVERAL questions contained in this treatise The contents of the first Booke This Booke containeth seuen Controuersies The first Controuersie of the Scriptures hath seuen questions 1. quest Of the number of the Canonicall bookes of Scripture pag. 2. 2. Of the authenticall edition of Scripture pag. 12. 3. Of the vulgar translation of Scripture and of publique prayers in the vulgar tongue pag. 16. 4. Of the authoritie of Scripture pag. 20. 5. Of the perspicuitie and plainnes of Scripture pag. 23. 6. Of the interpretation of Scripture 3. parts 1. Of the diuers senses of Scripture pag. 26. 2. Who ought to expound Scripture pag. 28. 3. Of the manner of expounding Scripture pag. 30. 7. Of the perfection of Scripture 3. parts 1. Whether the Scripture be absolutely necessarie p. 33. 2. Whether they be sufficient pag. 35. 3. Of vnwritten traditions beside Scripture pag. 38. The second generall Controuersie concerning the Church containeth fiue questions 1. quest Of the definition of the Church 2. parts 1. Whether wicked men be members of the Church pag. 43. 2. Whether the Church be inuisible pag. 46. 2. Whether the Church may erre 2. parts 1. Whether the Catholike Church may erre at all or not pag. 49. 2. Whether the visible Church vpon earth may fall into Idolatrie or Apostasie pag. 52. 3. Of the notes and markes of the Church 1. Antiquitie pag. 55 2. Vniuersalitie pag. 57 3. Succession pag. 59 4. Vnitie pag. 60 5. Miracles pag. 63 6. The gift of prophecying pag. 66 4. Of the authoritie of the Church 2. parts 1. What authoritie it hath in matters of faith and whether wee are to beleeue in the Church pag. 73 2. Of the ceremonies of the Church pag. 76 5. Of the Church of Rome two parts 1. Whether it be the Catholike Church pag. 78 2. Whether it be a true visible Church pag. 79 The third controuersie of generall Councels containeth eight questions 1. quest Whether Councels be absolutely necessarie pag. 81 2. By whom generall Councels ought to be summoned pag. 83 3. Of what persons Councels ought to consist pag. 84 4. Who ought to be the president in Councels pag. 88 5. Whether Councels may erre or not pag. 90 6. Of the authoritie of Councels pag. 93 7. Whether they be aboue the Pope pag. 95 8 Of the conditions requisite in generall Councels pag. 98 The fourth controuersie of the Bishop of Rome called the Pope ten questions 1. Whether the regiment of the Church be Monarchicall pag. 100 2. Whether Peter were Prince of the Apostles and assigned by Christ to be the head of the Church pag. 105 3. Of Peters being at Rome two parts 1. Whether Peter were at Rome pag. 112 2. Whether Peter were Bishop of Rome pag. 116 4. Whether the Bishop of Rome be the true successor of Peter pag. 118 5 Of the primacie of the See of Rome sixe parts 1. Whether the Bishop of Rome be aboue other Bishops pag. 120 2. Concerning appeales made to Rome pag. 122 3. Whether the Pope bee subiect to the iudgement of any pag. 124 4. Whether the Pope may be deposed from his Papacie pag. 125 5. The originall of the primacie of Rome p. 128 6. Of the names and titles of the Bishop of Rome pag. 131 6. quest Whether the Pope of Rome as likewise whether the Church of Rome may erre pag. 134 7. quest Of the spirituall iurisdiction of the Pope two parts 1. Whether hee may make lawes to binde the conscience pag. 141 2. Whether all Bishops do receiue their Ecclesiastical iurisdiction from the Pope p. 145 8 Of the temporal iurisdiction of the Bishop of Rome two parts 1 Whether the Pope be aboue Kings and Emperours pag. 148 2 Whether he be a temporall prince pag. 151 9 Of the Popes prerogatiue 3. parts 1 Of his power dispensatiue pag. 154 2 Of his power exemptiue Ibid. 3 Of his power transcendent Ibid. 10. Of Antichrist 9. parts 1 Whether Antichrist shal be one particular man pag. 155 2 Whether Antichrist be yet come and how long he shall raigne pag. 157 3 Concerning the name character of Antichrist p. 162 4 Of the generation of Antichrist pag. 168 5 Of the seate and place of Antichrist pag. 169 6 Of the doctrine of Antichrist pag. 172 7 The miracles of Antichrist pag. 176 8 The warres and kingdome of Antichrist pag. 179 9 Whether the Pope be Antichrist pag. 182 The fift controuersie of the Clergie sixe questions 1. quest Of the name of Clerkes or Clergie men pag. 190 2 Of the election of Bishops and