Father Cotton a Jesuit, Demand 22 – Demand 32
XXII. DEMAND. That a Biſhop is inferiour to a Prieſt, and that a Deacon is aboue a Prieſt; that is to ſay, that the Superintendent is no more then an Elder in the Church, and that the Miniſter is aboue the Elder.
ANSVVERE.
A Slander. We ſay not that the Biſhop is inferiour to the Prieſt: but onelyonly that in the new Teſtament the ſame perſons are called Prieſts and Biſhops. 1. Saint Paul to the Phil. 1. v. 1. ſalutes the Biſhops and Deacons of Philippi, omitting the Prieſts, and naming many Biſhops in a heathen towne, where the Church was ſmall, it is euident that he tearmeth the Prieſts, Biſhops. 2. In the 20. of the Acts. verſ. 17. the ſame Apoſtle aſſembleth the Prieſts and Elders of the Church of Epheſus: but in the 28. verſe he tearmeth the ſelfe-ſame perſons Biſhops. 3. Likewiſe, in the Epiſtle to Titus, cap. 2. ver. 5. he ſaith, I hauehave left thee in Creete, that thou mighteſt eſtabliſh foreign, Prieſts or elders from towne to town; namely, if there be any that is vnreproueable, the Husband of one Wife onelyonly, hauing faithfull Children, not accuſed of diſſoluteneſſe: For, a Biſhop muſt be vnreproueable, &c. Who perceiueth not, that here he nameth him a Biſhop whom a little before he called a Prieſt?
Now the reaſon why Presbyters or Prieſts are called Biſhops or ouer-ſeers, is, becauſe the power of Prieſtly Order. 1. Of diſpenſing the Word and the Sacraments (wherein that ouer-ſight of theirs eſſentially conſiſts) is equally in Presbyters or Prieſts, and in thoſe whom now by an excellency wee call Biſhops or Ouer-ſeers: I meane Ouer-ſeers not onelyonly for their power of diſpenſing the Word and Sacraments, but alſo for their power of Iuriſdiction and gouernment in their owne Churches.
For, the Apoſtles ordayning many coaſſiſtant Preſbyters or Prieſts, for the edification of the newly conuerted Cities,V. Hier. ad Euag. Cyprian. lib. 1. Epiſt. 3. Hier. aduerſus Lucifer. with their neighbouring places (which they called Churches) for the auoyding of Schiſme and confuſion, and preſeruation of vnitie, peace and order eſtabliſhed a Fatherly preheminence or prioritie (not a Princely as Bellarmine contends) of one Presbyter aboue the reſt, not in the power of order, wherein I ſaid they were all equall: but in the execution or exerciſe of diuers particulars that belong to that power; as Dedicating of Churches, Confirming of the Baptiſed, but eſpecially ordination of Miniſters, which things onelyonly in caſe of neceſſitie (that is, in defect of Orthodoxe Biſhops) were and might be performed by Preſbyters, as appeares they were by Saint Ambroſe, on the fourth to the Epheſians. Whereas otherwiſe in the preſence of Orthodoxe Biſhops, the Presbyters were not to meddle with theſe things which were reſerued onelyonly to the Biſhops. Without whoſe leaue (ſay Ignatius and Tertullian) they may neyther preach, baptiſe,Ignat. ad Magneſia. Epiſt. 3. Tert. de Baptiſmo. miniſter Sacraments, or doe any miniſteriall acts. And as one Presbyter euer from the time of the Apoſtles, had this eminent and Biſhoply power aboue the reſt, in the execution or exerciſe of miniſteriall acts, leaſt,Aduerſus Luciferianos. (as Ierome ſpeakes) there ſhould be as many Schiſmes as there are Prieſts: ſo for the auoyding of like Schiſme and Confuſion, Biſhops hauehave euer had a preeminent power of Iuriſdiction and gouernment in their owne Churches, by Eccleſiaſticall cenſures.
As for the word Deacon, the Scriptures apply it to eueryevery Eccleſiaſticall Function, yea, euen to Ieſus Chriſt, vvho was often called foreign, that is, Deacon, or Miniſter. The Apoſtle to the Hebrewes, cap. 8. v. 2. tearmeth him, The Miniſter of the Santuary. And Rom. 15. v. 8. The Miniſter of Circumciſion. And in the ſame Chapter, S. t Paul calleth himſelfe The Miniſter of Ieſus Chriſt, Likewiſe to the Colloſsians foure times. Thus doth he exhort Timothy to be a good Miniſter of Ieſus Chriſt, 1 Tim. 4.6. yet in the Subſcription of the ſecond Epiſtle he is called a Biſhop. Thus you ſee that in the phraſe of Scriptures, the ſame perſons are called ſometimes Prieſts or Presbyters, ſometimes Biſhops or Ouerſeers, ſometimes Deacons or Miniſters.
Though wee will not denie, that the vvord Deacon in a more reſtrained acception, was vſually applied to him that adminiſtred the goods or mony of the poore, and the Church-Treaſure, euen in the Apoſtles time, to eaſe them of that care. But when the Treaſurie of the Church increaſing, was committed to certaine Stewards, and the poore otherwiſe prouided for, they were more ſpecially vſed for the aſſiſting of the Biſhop and Presbyters in things pertayning to Gods Seruice and worſhip.Tert. lib. de Baptiſmo. Cyp. l. 3. ep. 17. Greg. Epiſt. lib. 4. cap. 88. Cyp. ſerm. 6. de Lapſis. Wherupon Tertullian witneſſeth, that in ſome caſes they might baptiſe: Saint Cyprian, that they might reconcile penitents: Saint Gregory, that they might preach: and againe Saint Cyprian, that they aſſiſted the Biſhop and Presbyters in miniſtring the Sacrament of the Lords body and bloud, and miniſtred the Cup. Out of the ſocietie and companie of Deacons in each Church, there was one anciently choſen, ſaith Saint Hierome, Ad Ruſticum Nouachum.who was not onelyonly to performe the things pertayning to the Deacons Office, but alſo to preſcribe vntounto others what they ſhould doe: and ſuch were called Arch-deacons.Concil. Carth. 4. Can. 37.39. Theſe in proceſſe of time (notwithſtanding all Canons to the contrary, and the violent oppoſition of Saint Hierome and other worthies of thoſe times) were lifted vp,Ad Euagrium. not onelyonly aboue Presbyters, but Arch-presbiters alſo, for theſe reaſons.
Ad Euagrium.1 Becauſe the number of Presbyters (as Hierome notes) made them leſſe eſteemed, and the fewneſſe of Deacons made them the more honoured.
2 Becauſe they were buſied in the Church-Treaſure, and in money matters, which are vſually more regarded imployments.
3 Becauſe being Miniſters vntounto the Biſhop, they were vſed by him for the viewing of ſuch parts of his Dioceſſe, as he could not conueniently come vntounto himſelfe; the diſpatch of things for him; and in the end, for reformation of the leſſer and ſmaller faults, which vponupon ſuch view they ſhould finde. Whereupon at laſt, they obtayned a kinde of Iuriſdiction, and power of correction by preſcription and cuſtome. But this maketh nothing againſt the Arch-deacons in the Church of England, who vnderunder that name exerciſe Iuriſdiction. For, by the Canons of our Church they are Presbiters, choſen to aſſiſt the Biſhop in his gouernment, and not meere Deacons, as ſometimes they were.
XXIII. DEMAND. That the Scripture is eaſie to be vnderſtood, and that the vnderſtanding thereof is granted to all. They be the words of Caluin in the 3. of his Inſtitutions, Cap. 21. §. 5.
ANSVVERE.
IN this paſſage of Caluin, wee finde not one word of this matter: neyther doth any man deny, but that in the holy Scripture there be darke places. OnelyOnly wee ſay, that all that is in the Scripture is not obſcure, and that, that which is apparant, is ſufficient to ſaluation. The tenne Commandements, and the Articles of faith, contained in the Creed, are there plainely layd downe and expounded. The Fathers in the olde Teſtament knew not ſo much, and yet were ſaued: beſides, that there are infinite more matters cleare in the Scriptures: If therefore Caluin in any place hauehave ſo ſayd, he meaneth that in the holy Scripture eueryevery man may vnderſtand enough for his ſaluation. But hee neuer termed the Scripture Theramenes buskin, A Sword for all hands: a Forreſt of Forragers: hee neuer ſaid that it maketh a man an Atheiſt, and that hee that beleeueth becauſe he hath read the Scripture, is no Chriſtian, as ſaith aCharron in his 3. truth, cap. 4. Thou beleeueſt that thou readeſt, then art thou not a Chriſtian, read the 3. and 4. Chapter.Charron. Neither did he call it, as bBellarmin. lib. de verba Dei non ſcripto. cap. 12. §. Dico ſecundo Scripturam, & ſi non eſt facta precipue vt ſit Regula fidei eſſe tamen Regulam fidei, non totalem ſed partialem.Bellarmine doth, a piece of a Rule; neyther doth hee ſay: That the holy Scripture (ſaying of it ſelfe that it is Diuine) cannot herein be certainely beleeued, if we hauehave no other teſtimonie: for (ſaith he) Mahumets Alcaron ſaith as much of Mahomet, in whom we doe not beleeue, lib. 4. De verbo Dei non ſcripto, cap. 4. §. Quarto neceſſe.
XXIIII. DEMAND. That all ſinnes are mortall.
ANSVVERE.
VVEE doe not ſimply ſay ſo: But our Aduerſaries making two ſorts of ſinne, ſome mortall, and ſome veniall, that is to ſay, pardonable: 1. Wee ſay, that to the faithfull repenting him of his ſinnes, all ſinnes are veniall and pardonable: alſo that the ſame ſinnes which our aduerſaries doe hold to be mortall, as Murther and Whoredome, doe grow pardonable in the faithfull that doe amend, as appeareth by the example of Dauid. But as for the wicked and impenitent, in them all ſinnes are mortall: that is to ſay, in that they abide in them to death, and that God puniſheth them all by death euerlaſting. 2. We alſo ſay, that it is raſhneſſe in our Aduerſaries to define that there be but ſeauen mortall ſinnes, and that all other ſinnes are not ſo: for it belongeth to the Iudge, not to the Offender, to iudge what puniſhment eueryevery ſinne doth deſerue: but we are all guiltie, and hauehave neede of remiſſion in the ſight of God. 3. But among their mortall ſinnes, why hauehave they not put Herefie, Atheiſme, Superſtition, Slandering, &c. Be theſe ſmall ſinnes, and pardonable in the iudgement of his Holineſſe? 4. To call a mans brother Foole, or to ſpeake euill of him, are they mortall ſinnes in the iudgement of the Church of Rome? No, ſay they: yet doth Ieſus Chriſt in the fift of Matthew, ſay, That whoſoeuer doth call his brother Foole, is in danger of hell fire: And S. Paul, 1 Cor. 6. verſ. 10. ſaith, That ſlanderers ſhall not enter into the Kingdome of heauen.
XXV. DEMAND. That with the grace of God we can merit nothing.
ANSVVERE.
THis Demand anſwereth it ſelfe: For whatſoeuer is of Grace, is not of merit, ſaith S. Paul, Rom. 11. verſ. 6. If it be of grace, it is no more of workes, or elſe were grace no more grace. To merit by grace, agreeth as well as to be frozen with heat: or to be wet with drougth. 1. For how may we merit by grace, conſidering that it is grace that keepeth our good workes from being meritorious? that is to ſay, that they proceede from the grace of God. 2. Againe: Saluation is a gift, Rom. 6. verſ. 23. Epheſ. 2. verſ. 8. and 9. Then is it not obtained by merits. 3. And Saluation is an Inheritance belonging to the faithfull, for as much as they be the children of God, as ſaith Saint Paul, Rom. 8. The ſpirit of God beareth witneſſe with our ſpirit, that we are the children of God: and if we be children, ſaith he, then are we heyres:Here vponupon let vsus heare Bellarmines Confeſsion, lib. 2 de Gratia, cap. 14. Deus conſtituit in predeſtinatione regnum dare certis hominibus quos abſ que vlla operum praeuiſione dilexit: tamen ſimul conſtituit vt quo ad executionem via perueniendi ad Regnum eſſent bona opera. But no man by merits purchaſeth that inheritance which belongeth vntounto him as a Sonne. Moreouer, Ieſus Chriſt ſaith, Luke 17.10. When we hauehave done all that wee are commanded, yet are we vnprofitable ſeruants: but what can be the merit of an vnprofitable ſeruant? Admit alſo that our good workes were as perfect, as they be mixed with infirmitie, and that wee were more righteous then the Angels: vvhat goodneſſe vvere there in all this, vvhichwhich alſo were not the gift of God? and what merit can there be in offering to God that which is alreadie his, and from him? Wee confeſſe that GOD rewardeth good workes: but there be rewards that are not deſerued. The Father will giuegive his Sonne a new coat, becauſe he made an A. or a B. yet not in regard of his Sonnes merit, but of his owne promiſe, or for that he is his Sonne. But by the way we are to note, that this inquirer doth diſguiſe our opinion, and altereth the Controuerſie: for our difference is not, whether it be poſſible to merit with the grace of God; but whether the holy Scripture doth teach vsus that we muſt merit, or purchaſe ſaluation by our merits.
XXVI. DEMAND. That it is vnpoſsible to keepe Gods Commandements, euen with his grace.
ANSVVERE.
THis muſt be asked of them that beleeue it. Wee doubt not but God can giuegive ſome man grace to keepe his Commandements.
XXVII. DEMAND. That God will giuegive no recompence to good workes, which is all one, as to ſay, that there be no meritorious workes.
ANSVVERE.
A Slander. Wee hould that God doth recompence good workes: but that heereof it doth not enſue that good workes are meritorious, and betweene theſe two there is a great deale of difference. This hauehave wee ſhewed in the anſwere to the 25. demand.
XXVIII. DEMAND. That there is no diſtinction of beatitude betweene the bleſſed, and that they are all equall in glory.
ANSVVERE.
THe Inquiſitor is much deceiued, if hee thinke vsus to be of that beliefe. In theſe curious things we ſuffer eueryevery man to thinke what he liſt. It is the propertie of the Popes and Church of Rome, not onelyonly to place in the ranke of Saints whom they pleaſe, after the Imitation of the Pagan Apotheoſis, or Deifying of the Roman Senate, but alſo to aſcribe to eueryevery one his office: to one the charge of horſes: to another the charge ouer women with childe, to another ouer France, to another ouer Spayne, &c. and ouer them all to appoint the Queene of heauen, with extreame iniurie to the holy and bleſſed Virgin, who taketh no pleaſure in that honour wherein God is diſhonoured, whoſe Coeleſtiall Royaltie is incommunicable with the creature. Alſo that men ſhould attribute titles & dignities celeſtiall vntounto Saints, without any teſtimonie of Gods word, is a matter no leſſe ridiculous and raſh, then if the Ants or Piſmires ſhould hold a counſell to conſerue the offices of the Crowne of France, and the charge of the priuie Councell to ſuch men as they liſt.
XXIX. DEMAND. That we muſt not vſe the like Impoſition of hands, as the Apoſtles vſed ouer thoſe of Samaria and of Epheſus. Act. 8. verſ. 14. and cap. 19. verſ. 5. And that the ſaid Confirmation was not one of the Articles of the Apoſtles Catechiſme, mentioned in the Epiſtle to the Hebrewes. cap 6. verſ. 2.
ANSVVERE.
HEre is a double ſlander, and an impoſture. For 1. where you ſay, we denie you may vſe the like Impoſition of hands, as did the Apoſtles; we denie not but you may if you can beſtow the like miraculous gifts as did the Apoſtles vponupon the Samaritanes, by laying on of your hands. Secondly, you imply that wee denie all Impoſition of hands: whereas we will grant you the like forme (though not altogether the like effect) of impoſition of hands, as was vſed by the Apoſtles. For as after Philip had catechiſed the Samaritanes, and taught them the chiefe points of Chriſtian Doctrine the Apoſtles came and prayed for them, and laid their hands on them: So after children or youth in their owne perſons, hauehave made publike and particular profeſſion of the ſumme of their faith, or Chriſtian Catechiſme (which others in their name did ſummarily profeſſe for them, at their Baptiſme) we denie not but Prayer may be made for them, that ſtrength & increaſe of the Grace of the holy Ghoſt may be giuen them, to liue and die in that Chriſtian faith, and newneſſe of life, whereof they hauehave made profeſſion. And that to thoſe prayers may well be added that ancient and Apoſtolike ceremonie of Impoſition of hands, betokening our reſtrained deſires to the parties whom we preſent to God by our prayers.
But herein is a notable Impoſture: that you would perſwade vsus, that the Confirmation or Impoſition of hands,Bell. lib de Confirmatione cap. 8 & 13. See the Rhemiſts on Act. 8 Sect. 6. vſed by your Popiſh Biſhops, is like that of the Apoſtles. Did they conſecrate Oyle mixed with Balme? did they croſſe it, breath vponupon it, ſalute it, Aue ſanctum Chyſma. Haile, holy Chryſme? Did they annoynt the Samaritanes with ſuch Oyle? Make croſſes in their fore-heads, giuegive them kiſſes, and claps in their eares, binde their fore-heads with Fillets, and enioyne them not to waſh their faces or heads for ſeauen daies, as the Popiſh Biſhops doe, in their Confirmation? which being more like a May-game (as they vſe it) then a Sacrament (as they make it,Nichol. Papa. Diſt. 4. de Conſecrat. Can. A quodam Indao. though Chriſt did not inſtitute it) yet doth the Church of Rome hold it, in greater eſtimation then Baptiſme. The adminiſtration whereof they permit to Prieſts, to Women, yea, euen to the Iewes and Heathen: alwayes reſeruing to the Biſhops only the power of Confirmation.Can. de his. Pope Melchiades in the ſecond diſtinction of conſecration, comparing Baptiſme with Confirmation, ſaith that the Sacrament or Confirmation ought to be held in greater honour. And Bellarmine in his Booke of Confirmation, and eleauenth Chapter, ſaith it is great power to ſtrengthen the ſoule againſt the Diuell.
It would make a man laugh to heare this Inquiſitour enquire whether in the Apoſtles Catechiſme there was euer an Article of Confirmation. For it were his part to proue that there was one, not ours to proue there was none. It is his part that affirmeth, to proue. The rather for that, we dare not aſſuredly auow, that the Apoſtles had any ordinarie forme of Catechiſme. And the ſixt Chapter to the Hebrewes, in the iudgement of our learned Diuines,Caluin, Beza, Piſcator. doth proue Confirmation to hauehave beene vſed by the Apoſtles, or by their approbation, yet doth it not proue Confirmation was an Article of their Catechiſme.
XXX. DEMAND. That the precept of annoynting the ſicke with Oyle, laid downe in the 5. of Iames. verſ. 14. ought not to be put in practiſe in the Church, albeit it was vſed by the Apoſtles. Mark. 6. ver. 13.
ANSVVERE.
THe Inquiſitour alledging S. Mark. 6. verſ. 13. anſwereth himſelfe, for S. Marke ſaith, They caſt out many Diuels, and annoynted many that were ſicke with Oyle, and healed them. The Apoſtles and Diſciples were therefore commanded to annoynt the ſicke, to heale them: If any one hath this miraculous gift of healing, we doe very well like that he ſhould annoynt the ſicke: But at theſe dayes they annoynt thoſe whoſe diſeaſes are deſperate, and the miracles are all reduced to one onelyonly kinde, which is the coniuring of Diuels: Thus of a Medicine it is made a Sacrament: and a miraculous Vnction which healed the bodies, is now growne to be an Vnction vnprofitable both to the bodie, and to the ſoule. After the loſſe of the vertue, they labour to preſerue the Ceremony, and yet ſo altered, and diuerſly changed by an artificiall kinde of trouble that it will aske at the leaſt a good halfe houres worke to conferre extreame Vnction.
XXXI. DEMAND. That Prayer for the dead was not in vſe, euen in the time of the Machabees.
ANSVVERE.
VVHether it were then vſed or not vſed, it importeth not much: For we liue not now by the example of the Machabees, but by the rule of the Goſpell, we therefore affirme nothing vponupon the point. For the Author of the Booke of the Machabees, hauing reported many things contrary to the truth of the Storie, might well doe the like in the 12. Chapter of the ſecond booke thereof. The principall matter is, that he there ſpeaketh of Prayer for the dead, which nothing pertayneth to the controuerſie of theſe dayes: for the Author ſaith, that Iudas in that prayer remembred the reſurrection, and that otherwiſe it had beene a folly to pray for the dead. Where ſhall we finde that Maſſe-Prieſt, who if you demand of him wherfore he recommendeth the deceaſed in his memento, will anſwere, that it is to the end he may riſe againe in glory, or that he regardeth the reſurrection?
XXXII. DEMAND. That S. Peter was not the firſt of the Apoſtles, albeit S. Matth. cap. 10. v. 2. ſaith, The names of the twelue Apoſtles are theſe: The firſt, Simon, called Peter, &c.
ANSVVERE.
THis likewiſe is calumnious as well as the former, and almoſt all the reſt. Wee deny not but Saint Peter was the firſt among the Apoſtles; for it is of no importance. He might be the firſt in age, in eloquence, in vertues, or miracles, or in knowledge. All this is poſſible, without hauing power or iuriſdiction ouer the reſt of the Apoſtles, which is that kinde of Primacie for the which they plead ſo hard in theſe dayes.
1 For had the Apoſtles knowne that Ieſus Chriſt had giuen the ſuperioritie and command ouer the reſt vntounto Saint Peter, they would neuer after hauehave contended among themſelues about Primacie, and that euen the day before the death of IESVS CHRIST, Luke 22.24.
2 And S. Iohn, cap. 1. and S. Paul, Gal. 2. would neuer hauehave named Saint Peter after Saint Andrew and Saint Iames.
3 Neyther would the Apoſtles hauehave vnderunder-taken to hauehave ſent S. Peter to Samaria, Acts 8.15.
4 Neyther would S. Paul hauehave ſaid of himſelfe that in nothing hee was inferiour to the moſt excellent Apoſtles, 2 Cor. 11. & 12. vvhere hee ſaith, IN NOTHING, he taketh away all exception.
5 Beſides that, ſay that S. Peter had ſuperioritie of Iuriſdiction ouer the other Apoſtles, doth it therefore enſue that the ſame ought to be perpetuall in the Church? allſo, that if one man hauehave commaund ouer a few, that therefore one man muſt gouerne all the Church throughout the world?
6 Doth it alſo follow that the Biſhop or Rome ſhould be his Succeſſor in this Primacie? But, ſay theſe Doctors, Saint Peter dyed at Rome. Admit it were ſo: but Ieſus Chriſt dyed at Hieruſalem, ſhall the death of Saint Peter at Rome be of greater force to deriue the Primacie to the Biſhop of Rome, then the death of Ieſus Chriſt in Hieruſalem, to deriue the Primacie to the Biſhop of Hieruſalem?
7 Againe, admit the Pope were Saint Peters Succeſſor; doth it follow that hee muſt ſucceede him in his Apoſtleſhip: for others will ſay that he is not his Succeſſor but in qualitie of Biſhop of Rome: and thereof there is farre greater appearance: for, likewiſe the Biſhop of Hieruſalem was Succeſſor to Saint Iames; and the Biſhop of Epheſus ſucceeded Saint Iohn and Saint Paul, in that theſe Apoſtles were Biſhops of Hieruſalem and Epheſus; yet were they not their Succeſſors in the function of Apoſtles.
8 Finally, were the Pope Saint Peters Succeſſor in qualitie of an Apoſtle, and of the head of the Church; had he not long ſince loſt this Succeſſion by reuerſing the doctrine of Saint Peter, and liuing in the eſtate of a temporall Monarch, not of a ſpirituall Paſtor? If then he be Succeſſour to Saint Peter, it is in like manner as ſickneſſe ſucceedeth health, and as an vſurper ſucceedeth in place of him whom he hath expelled. To what purpoſe are the keyes, which ſerue onelyonly but to ſhut vp heauen? or Simons Barke, which hath no other vſe then to trafficke withall? or his Net, which at this day is imployed onelyonly in fiſhing for Dukedomes, and to entangle Common-wealths?