Questions of Religion, Commonplaces · Commonplace 3
The thirde Common place. Of the Decrees and Counsels of the Churche.
The. x. Question.
Whether they do stedfastly and without all doubt teach and beleeue, that which the holy Catholike church of Rome doth commaunde and teache to be beleeued?
The Answere.
TOuching the holy CatholikeIn what sort we must beleue the decrees of the Church. Churche, wée hauehave already wrytten, that the Gospel teacheth vsus, shée only heareth the voyce of hir only pastor, and not of any straunger. Wherby we may easily conclude, that she commandeth nothing to be beléeued which shée hathe not heard from the mouth of our Lorde: and that chiefly bicause Paule sayth, that fayth commeth by hearing, and hearing by the worde of God, or of Chryst: Wherfore when the faythfull doo stedfastly beléeue the word of God, then doo they also beléeue all that the holy Churche commaundeth and teacheth to be beléeued, for she commaundeth nothing to bée beléeued, but that which is conteined in the word of god. And whatsoeuer is contrary to Gods worde, oughte not to bée beléeued, although it were colored with the name of the Churche, or any other tytle. And as touching the churche of Rome, it is manyfest, that vnderunder hir name many things were commaunded to be beléeued and kepte, whiche were bothe vnknowen to the primatiue Churche, and cleane contrary to the worde of God: And all suche things God forbiddeth to beléeue, or to receiue, saying by his prophetIere. 22. Jeremie: Do yee not hearken to the words of the Prophets which speak the imaginations of their owne hearts, and not out of the worde of the Lorde. And our Lorde out of the prophet Csai sayth in the Gospell▪ They worshippe me in vayne, teaching for doctrynes, theEsay. 29. Math. 15. Tit. 1. Gala. 1. preccptes of men. And Paule affirmeth, there is no truthe in the decrées of men, and curseth eueryevery doctrine that is contrarie to the Gospell.
By this Question it may easily appeare,The purpose of this question. that these men desire or couete nothing else, but that the Churche of Rome, that is to say, themselues, might be accounted the only and true church, and that whatsoeuer they commaunde to bée kepte and beléeued, myght without further question bée receyued. But why cōmaunde they not all men without all question to beléeue the holy Scripture or woorde of GOD, and to acknowledge that all which is néedefull to saluation, is fullie conteyned, faughte, and written therein, lyke as Paule sayth in his seconde Epistle to Timothe, the thirde Chapter? Truely, bycause they seeke not the honour of God, and the encrease of hys woorde, but theyr owne honoure, the authoritie & confirmation of their owne lawes and customes.
The. xj. Question.
Whether they doo beleeue that the Decrees and Preceptes of the Churche, the Canones and Ordinaunces of the Fathers, be of the holy Ghost, and not contrary to Christ, or the Scriptures?
The Answere.
TOuching the decrées ofHow far the decrees of the fathers are to be beleued. the Churche, wée hauehave answered in the former question. But concerning the Canones and ordinances which the fathers hauehave ordeyned, thus muche of them: God our moste saythfull father gaue vntounto his Churche his holy worde conteyned in both the Testamentes, to be as a certayn direction or touchstone by the which all that in stéede of golde, that is to say, for the ordinaunce of god, & vndoubted truth, was offered vntounto vsus, mighte be tried & proued whether they were pure or corrupted. Now the Canons and ordinances of the fathers are offered vntounto vsus for Golde, and as the true Oracles of God. But sithe them selues were men, and might erre, and did also commaunde their ordinaunces and decrées to be no further beléeued, but as they were proued and allowed by the touchestone of the holy Scriptures: they ought therefore to be tryed and proued by the same, as Paule teacheth. 1. Thessa. 5. and John. 1. Epist. 4. Wherfore if they agrée with the scriptures, then are they of the holy Ghost, and not contrary to Chryste and hys worde: but if they agrée not with them, then are they not of the holy ghost, but contrary to Chryst and his worde, and therefore ought not to be beléeued nor kepte. But howe many Decrées of the fathers do apparantly shew themselues contrary to the Scriptures, it would be too tedious to recite, and therefore as muche as is néedefull to be knowen, may easily by these questions be perceiued. For almoste all that these men striue for, are nothing else but the ordinances and decrées of the fathers, or of other men. And to say the truthe, the decrées of the fathers are many tymes cleane contrary one to an other. For some of their decrées forbidde the mariage of the Ministers of the Churche, and on the contrarie parte, it is euident what the Counsell of Gangra… dyd teache concerning the same, excommunicating all those whiche forsake or despise those Priestes that hée maried. And many suche like shal yée finde, yea euen in the very Popes decrées. But why I beséech you, doo not they sée men striue as earnestly for the Lawes and ordinances of God, to commende them as the holsome knowledge of our saluation vntounto the worlde? But truely in all their Questions there is not one word spoken hereof. Doo they not therfore moste liuely represente vntounto vsus the Scribes and Pharisies, who were at continuall debate with Chryste and hys Disciples, and that onelyonly aboute the decrées of the fathers, neglecting the lawe of God, and as Chryste often did …ast in their téeth, preferred them to the …awe of God? Math. 15. Mark. 7.
The xij. Question.
Whether those generall Councelles, whiche are lawefully kepte, oughte to bee beleeued and obeyed: and whether they may bee called into question as though they had erred, and so be disputed vponupon?
The Answere.
THis Question conteynethIn what sorte general councels are to be beleued. thrée others: First whether those generall Councelles whiche are lawfully made, ought to be obeyed and beléeued? To this we answere, that all councels both vniuersall and prouincial, as they terme them, oughte to take their authoritie from the worde of god. Wherfore if the lawes & decrées of Councels be deriued from the worde of God, and confirmed by the same, then ought they no lesse to be beléeued, than the worde of God it selfe. But if it be otherwyse, then is there no aucthoritie of any Councell to bée accepted agaynst the truthe of the holy Scriptures. Constantinus Constantin…the Emperoure in the firste generall Counsell holden at N…c…, offered vntounto the fathers there béeing lawfully assembled, the Bookes of the olde and newe Testamente, commaunding them thereby so iudge and determyne all controuersies.
The seconde Question is, VVhetherWhether Counsels hauehave erred. that Counsels hauehave erred? But their Question is so demaunded, as thoughe they mighte neuer erre. But bycause all the Councelles that hauehave béene héeretofore, as also those whiche are now, were gathered from men, and and that men doo and may erre, like as in times past they hauehave often erred: for Dauid sayth: God is true, but eueryeveryPsal. 1…. Rom. 3. …acob. …. man is a lyar: and saint James sayth: In many things we sinne all. It foloweth therfore that coūcels may erre. On the other side, if they folow god & his word, they cā not erre, as we before hauehave sufficiently declared. That councels hauehave erred, and therby often hauehave bene quite cōtrary one to an other, cōdemning one an other, dothe manyfestly appeare by Hystories. For it is not néedefull at large héere to discourse them all, sithe I hauehave onelyonly determined to aunswere the Questions aforesayde briefly.
The thirde Question is, VVhetherWhether the articles vvhiche are decided & cōfirmed may be disputed on agayne. those thinges whiche are well and sufficiently decreed vppon, once in some generall Councell, oughte to bee called into question, and to bee disputed on agayne. To this question I aunswere thus: Those thinges whereon the Counselles hauehave rightely and truely decréed by the woorde of GOD, to those muste wée submitte our selues, neyther are they to be called into question. As the firste generall Counsels holden at Nice, Constantinople, and Ephesus, dyd well and rightely decrée touching the holy Trinitie, the Deuine and Humane nature of Chryste, the holy Ghoste, and of suche thinges whiche dydde héerevnto appertayne. They nowe therefore offende not agaynst GOD, whiche dispute and set them selues agaynst those that call these thinges agayne into question, and make doubte of them: but they whych are the causers and authors of these Disputations offende, as namely Seruetus the Spaniarde in our age, and diuerse others, whiche hauehave done the lyke by their open workes and wrytings. We also confesse, that the lawes of the godly Emperours and Kinges, were and are ryghte profitable and necessarie, wherein blasphemouse and wycked disputations are forbydden. But the Popishe Prelates can not byWhether it be lavvfull to dispute againste popish doctrin this tytle defende or shielde them selues, as that nothing ought to bée written or disputed agaynst their late newe holden Counselles, whiche thyng in déede they greately desire, bycause they knowe them selues giltie of infidelitie. For it is tootoo manyfeste, and can by no manner of meanes bée denyed, that in their Counsels they hauehave ordeined and decréed many thinges contrary to the custome of the Primatiue Churche, and the manyfeste testimonies of the holy Scriptures, which by their leaue wée may not leaue vntouched. Wherevppon within these fewe hundred yeares, many holy, learned, faythfull, valyaunte and sincere Ministers of GOD, hauehave cried out, saying, that the church of Rome is fraught and full stuffed with all abuses, errors, sinnes, wicked and horrible factes and offences, and therefore hathe néede of greate and earneste reformation. But these men woulde that all these thinges shoulde bee couered and smered ouer, and therefore they say, It is not lawefull agayne to speake of or dispute agaynst those things which were once decreed and establyshed by generall Councels. But whether this bée righte and iuste before God and men, the wyse may easily perceiue. TouchingAugustines iudgement touching the counsels and the fathers. this matter Saincte Augustine dothe very well instruct vsus, for he commaundeth vsus without all doubt to beléeue the Scriptures of the holy Bible, and to beléeue the writinges of the fathers, so farrefoorthe as they bee confirmed and proued by the witnesse of the holy Scripture, Epistle. 19. 111. 48. agaynst Cresconius. Lib. 2. Capitu. 32. ni his Booke De peccatorum meritis, & remis. cont. Pelag. Li. 3. Ca. 7. De vera regione. Cap. 10. Contra Epist. Pelag. ad Bonifac. Lib. 4. Cap. 8. And in his third Booke agaynst Maximinus he saythe: But nowe neyther oughte I to bryng the Councell of Nice, nor thou the councell of Arimineus, as to be preiudiciall one to an other: but let vsus dispute by the authoritie of the Scriptures. And in his seconde Booke agaynst the Donatistes and thirde Chapter, he submitteth Councelles to the authoritie of the Scriptures, and saythe, that it often commeth to passe, that the former Councelles may bée amended by those whiche are holden after. Agayne De V…itate Ecclesiae in hys sixetéenthe Chapter he sayth, That the Scripture is the foundation and Pyller of the Churche, and of all that is therein.
The. xiij. Question.
Whether that Paule, Peter, James and the rest of the Apostles in the first Counsell holden at Jerusalem, did take into thē the Heretikes which vrged Circumcision, and the obseruing of Moyses lawe vponupon the godly, or the lay men which were of that secte?
The Answere.
THe whole scope and driftThe Papistes will be bothe accusers and Iudges. of this question is this, that if there chance a frée conference or disputation in any counsel, wherin they are required to render a reason of their fayth and Religion, and so may not refuse the same, that then they may hauehave at the leaste some kinde of prerogatiue, to the ende that nothing may bee decréed agaynst thē, & that they may not be drawen frō their sinnes, errors, & other abuses, to a vertuous & acceptable life before god. Therfore séeke they by al meanes, that them selues onelyonly may be placed in th… councels, and that they may not be constrained to admit any lay man, or suche as are not of their stampe, amongste them, but that they alone may hauehave ful power and aucthoritie to accuse, to be witnesses, to determine and to iudge, and that by this meanes nothing may be done, but as it listeth them. And euē in this sorte, hauehave some of their forefathers nowe a great while holden councels, being the readye waye (as they thought) to prouide for them selues. But whether this were acceptable before God, vpright before men, or profitable to the church, the time it selfe, the oppressing of the truthe, the slaughters of moste godly men, and the miserable gouernement of the thurche, dothe euidently declare, yea and all faithfull and wise men, may easely iudge. Of thisWhether the Apostles admitted Hereticks into the Counsel. question there is two partes. The first is, vvhether the Apostles in the firste councell at Ierusalem, did take into the same, those heretickes which wente about to thrust vponupon the godly circumcision and the lawe of Moses? Now héere they suppose, we must néedes denie the same: whereuppon they will conclude, that bicause we are Heretickes, we neither oughte to be heard, nor be admitted into the councel. But althoughe there were no place nor licence giuen to the heretickes in the councell at Jerusalem to speake, yet it foloweth not, that we ought not to be heard, or ought not to be admitted into a lawfull councell, (for as touching other Councelles which are vnlawfull, and fosterers of their factions, we doe not passe) bicause we are not Heretickes as they were, which contended againste Paule: but we defende, preserue, and purely teache the Apostolicke doctrine, which Paule proponed in that councel, whereas our aduersaries defend ye doctrine of Pauls enemies, and by all violence and force, thrust the same vponupon men. The summe of Paules doctrine was this: That sinnersThe some of Paules doctrine and of his aduersaries. vvere iustified before God, by faith in Christ, & not by circumcision or the deedes of the lavv. Against this doctrine did the enemies of Paul (who notwithstanding were reckened amongste the faithful, and taught the faith in Christ, but yet not sincerely) set them selues, saying, that they ought to be circūcised, to keepe the law, and to be saued by the workes thereof. And that this was the doctrine and iudgemente of bothe the partes, dothe euidently appeare by the xv. chapter of the Actes, and the Epistle to the Galathians. Wherefore sith yée teache the merite of woorkes, and dare to say that iustification is not of faithe only in Christe, but by good woorkes, consider whether we, or yée with your doctrine, come most neare to the iudgement and opinion of Paules aduersaries. And althoughe they were suche, yet neuerthelesse, they proponed theyr opinion in the Councell at Jerusalem,Whither Heretikes ought to be admitted into a counsell. & were heard: for in the. xv. of the Actes it is written, that there was great disputation betwéene Paule and Barnabas. Wherfore if we were Heretickes (as we are not,) yet ought we by right, to be hard in the councel as they were. And bicause the example of the Apostles, which yée doe vse, sheweth yt they condemned those which taught contrary to Paule, and we hauehave already proued that yée teach the same, it foloweth that yée also are condemned in them. But if as you suppose, the aduersaryes of Paule had no place in the councell, then yée which agrée with them in opinion, shall hauehave no place by your owne iudgement, in a lawfull councell. But if they which consented to Paules doctrine, were admitted into the councell, and gaue sentence against Paules enimies, then oughte we by good righte, to set in the councell, and to giuegive sentence against you. For we teach like doctrine with Paule, touching Christe, fayth in Christe, and of iustification, to wit, that we be iustified by faith in Christe, and not by workes. And héereby it appeareth that this question maketh directly against your selues.
The second parte of this Question,Whether the Apostles admitted laye mē Heretiks into the Coū sell. is whether the Apostles did take into the councel, lay or vnlearned mē which folowed the foresayde heresie? But yet these men do rather in this place, séeke whether that lay men, which followe herestes, are to be admitted into councels? Héere first is diligently to be considered, who they are which folowe herestes, and then to consider to what end this Question is directed, and who they are, which they go about to exclude frō councels. To this second parte we aunswer, that those godly Princes and magistrates, and honest lay men which beléeue the gospel that we do preache, doe not folowe heresies, and therefore they may be admitted into Christian councels and assemblies. We are not ignorante of your custome, and tyrannous gouernement, whereby sometimes yée doe admit lay men into your councels, but yet to learne as yée terme it, but when any waightie matter is to be cō cluded, then yée exclude them, and place them only in your councell, which will geue sentence as you liste, and those be your Bishoppes onelyonly. But in the same place of the Actes, which yée alledge for your selues, it is thus written: Then it pleased the Apostles and elders, vvith the vvhole churche. &c. In the which place lay and vnlearned men are numbred, bicause they hauehave the grace and spirite of Christ: And therfore they neither may nor ought to be excluded from councels, which are ordained to the reformation of religion. Neither oughte the Princes and Magistrates, to suffer these spirituall nien (as they call them selues) to hauehave the whole authoritie of these matters to them selues.
The fourtenth Question.
Why did not Paule and Barnabas make an ende of this sector heresie at Antioche, but came to Peter at Hierusalem, and intreated him to giuegive sentence vponupon it?
The Answere.
THE Apostles coulde notIt was not lawful for the Apostles to hauehave any agreement with their aduersaries. Galat. 2. make an ende with their aduersaries, excepte they would reuoke some part of their doctrine, and bring it more neare to the doctrine of their aduersaries, and that their aduersaries woulde gladly hauehave had them done. But there can be no similitude of agréement, betwéene these two sentences: Faith in Christ iustifieth men vvithoute the vvoorkes of the lavve: And this, The lavv or vvorks dothe iustifie men before God, and not faithe in Christe Neither was it méete that the Apostles shoulde retracte any part of their Doctrine, and yéelde vntounto their aduersaries. For Paule speaketh héereof, saying: To vvhome vvee gaue not place by subiection for an houre, that the truth of the gospel might continue vvith you. Knovving that a man is not iustified by the vvorks of the law, but by the faith of Iesus Christ. If then vvhile vve seeke to bee made righteous by Christe, vve oureselues are founde sinners, is Christe therfore the minister of sinne▪ god forbid. For if I build again the things vvhichwhich I hauehave destroyed, I make myselfe a trespasser.
Héereby it euidently appeareth that the Apostles could not agree with their aduersaries, neither at Antioch, neither at Jerusalem, nor yéelde to any part of their doctrine, neither yet would they. Neither came they to Ierusalem, to theWhy Paule vvent to Hierusalem. ende they would make agréement, and ioyne with their aduersaries, much lesse then to intreate Peter that he woulde pacifie the matter betwéene them. But the chéefest cause of their going, was, for that the Heretickes did bragge them selues to be sent from the Apostles that were at Ierusalem, and that they agréed in their doctrine, and that the doctrine of Paule and Barnabas touching the gospell, did not agrée with the doctrine of the other Apostles. Wherfore, to the ende it mighte euidently appeare, that this their bragge was false, they went to Ierusalem, and thereuppon the Apostles, and the whole churche of Ierusalem writte to the churches of the Gentiles, amongst whom the hereticks had scattered these things vntruely against Paul, & so among others they vse these words: Bicause vve hauehave heard that certaine are come from vsus, and hauehave troubled you vvith their vvords, to vvhome vvee hauehave giuen no commaundement. &c. Read the fiftéenth of the Actes, and the second to the Galathians.
The fiftienth Question.
Whether that Paule did not speake his minde firste in that Councel? Also, whether the holy ghost were not there present? Wherfore if these be true, whie do they with their sectes, spoile the Churche of Peter of her honor, and how dare they call in dout those things which the holy ghost doth inspire?
The Answere.
NOw it may plainly appeare by this question, to what end the former Questions were written by their authoure: namely, that all menne should come to the Sée of Rome, to finishe all controuersies of religion, and that they should take al interpretations from the Popes holinesse. But if the church of Rome were now as frée from errors, as was the church in that time, when Paule and Barnabas came thither, we would not be ashamed to require and take answeres from hir. But bicause the doctrine & church which Peter planted in Judea, is in this our age, neither to be founde in Rome, or at Jerusalem, and they of Rome are rather founde like vntounto those, of whom Peter prophesied in the seconde chapter of his seconde Epistle, we therefore by good right ought to depart from that church: And yet doe we not spoile eyther the churche of Peter, or the aunciente doctrine of their due honoure: for we doe followe the true and aunciente Doctrine and churche of Peter, and séeke to hauehave all controuersies of Religion, iudged by the doctrine of Peter and the other Apostles. Wherefore lette these Romishe harlottes looke rather vppon their owne wallet, and diligently consider what greate honoures they giuegive to S. Peter, and his seate, and Churche, which hauehave chaunged the same into a market of marchaundise, and sincke of al horrible sinnes, as al the world may sée, and eache godly man dothe greatlyPaul had the chefest place in the counsell. lament. In dede Paul spake his minde first in the councell at Jerusalem, but what would yée therewith? Knowe yée not that he accused his aduersaries, and therfore it behoued him to speake first. But yet I maruell muche, that yée attribute not the cheefest place in thys councell to S. Peter? For your contention, is onelyonly for the cheefest place, the greatest pompe and glory. For these men hauehave quite forgotten that doctrine of Christe, saying: Hee that vvill bee greatest amongst yee, lette him be your seruaunte, and submitte himselfe vnderunder all, if he vvill enter into the kingdom of heauen And therfore me thinketh they are like to the Pharisies of whō Christ speaketh in the gospel, saying: that they louelove the vppermost …eates and to be reue…enced of men. But that they maye see me will denye them nothing, that may iustly appertaine vntounto them, lette them endeuoure, firste to be made like vntounto Paule and Peter, and then will we gladly giuegive them the cheefest place. But if they be not suche, then is there no cause why they should brag vntounto vsus of their holynesse and great titles, for we may knowe them, euen as the rotten trée is knowne by his frutes.
Further more, the holy Ghoste was in that councell at Jerusalem, for so it is written in the fiftienth of the Actes. But what maketh that for you? Or what doth it further your cause? For it foloweth not that the holy Ghoste is in al your councels, as we hauehave sufficiently proued already. And againe, we doe not call in Question, the things which are inspired & giuen by the holy Ghost, but those things onelyonly, which you and your forefathers hauehave fayned oute of your owne braines and so thruste vponupon the church contrary to the word of god. But if you estéeme the holy Ghoste so much as you beare the world in hande yée, do, why then obey yée not the things which by his inspiration he hath deliuered? For in the councell of Jerusalem, (in which the holy Ghost was present) thus is it decreed: It seemeth good to the holy ghost, and to vsus, that vve lay no more burthen vppon you. And why I pray yée, hauehave not you and your forefathers obserued this? Why hauehave yée laid so intollerable burthens on the backes of the poore Christians? Why call yée vsus heretickes, for that we goe about to restore the churche to her former libertie, and deliuer the same from these intollerable burthens? But if those your ordināces are so necessary to saluation, why thē do not you your selues obserue the same? Truely, you manifestly declare your selues to be of the number of those, of whome our Lord said: They lay heauie burthens vponupon the shoulders of other men, but they vvill not touche one of them vvith their little finger. Matth. 23.
The sixtienth Question.
Whether the church of Christe hauehave decreed any thing against, or contrary to god: and that thē they shewe the same, & in what pointes it consisteth.
The Answere.
WE hauehave already sufficiently spoken, concerning the holy christian churche, which dependeth only vponupon ye word of God: and therefore we hauehave not either to charge or accuse the same. But as cōcerning the late vpstarte church of Rome, we not only accuse it of diuers crimes, but also hauehave already shewed, & that euidently, what shée wanteth, and wherfore we forsake and accuse hir.