prophecie is concerning Christians which should in the time of the Gospell make vowes vnto God Bellarm. cap. 17. Ans. The Prophet doth by the externall seruice of God vsed in the Church at that time set foorth the spirituall worship of God in the Church of Christ for Iewish vowes shall be no more then in force then their sacrifices and oblations Also vers 19. the Prophet sayth that an Altar shall bee set vp in Aegypt and vers 18. They shall speake the language of Canaan But these things were not literally but mystically performed neither is it necessarie the other should 2 Psal. 76.11 Vow vnto God and performe Ergo vowes now are lawfull Bellarm. ibid. Ans. It appeareth by the text that it was a commandement vnto the Iewes and for that time for it followeth Al ye that are round about him that is the Leuites and Priests that dwelt round about the temple And bring presents to him that ought to be feared but now Christians bring no such externall presents and gifts therefore it cannot be properly vnderstood of them The Protestants WE do not condemne al vowes neither denye but that a Christian in some cases may vow as presently it followeth to be shewed But Iewish vowes are vtterly vnlawfull such as the vowes of the Nazarites were Numb 6. as to abstaine from wine and strong drinke not to shaue their haire and such like if we place religion in such vowes 1 Their vowes were ceremonious and consisted in externall rites which were shadowes and significations of spirituall things as not to cut their haire not to touch any dead thing to abstaine from wine and strong drinke But all shadowes are now gone and abolished and such externall vsages are vnprofitable as were those precepts of the false Apostles Touch not tast not handle not which all perish with the vsing and are the commandements of men as S. Paul sayth Coloss. 2.21.22 Such precepts notwithstanding Monkes Friers at this day doe binde themselues vnto for it is not lawfull for them to touch siluer nor to tast flesh according to the strict and superstitious rules of their Patrones 2 The Nazarites were by their vowes separated vnto God Numb 6.2 that is were counted as more holy during their vowes and better accepted of before God But now God is not pleased by any such externall rites or bodily seruices In Christ Iesu neither circumcision auaileth any thing nor vncircumcision but faith that worketh by loue Galath 5.6 3 S. Paul sayth He that is circumcised is bound to keepe the whole law Galath 5.3 He that keepeth any one ceremonie of the lawe doth make himselfe a seruant to the whole lawe for if after the profession of the Nazarites they will vow not to drinke wine not to shaue their heads hereby the better to please God why are they not also purified and bring an offering according to the law as Paul did who because of the infirmitie of the Iewes was agreed with foure other men which had a vow to bee purified according to the law But this S. Paul did being amongst the Iewes who cryed out against him as a breaker of the lawe lest he should be scandalous vnto them Augustine thus notably writeth concerning this matter Sicut defuncta corpora necessariorum officijs deducenda erant quodammodo ad sepulchrum non deserenda continuò vel sicut canibus proijcienda The ceremonies of the lawe sayth he were not presently to be cast off but as dead bodies must bee brought to the graue with some seemely pompe of their friends and not to be cast vnto dogs Thus he sayth that in the Apostles time all Iewish ceremonies were not in act abolished though they were alreadie as dead carkasses that is by right depriued of life yet they required some space to bee honourably layd downe and as it were buried But whosoeuer would now goe about to renew the Iewish ceremonies againe sayth he Tanquam sopitos cineres eruens non erit pius deductor vel baiulus corporis sed impius sepulturae violator He should as it were rake in dead mens ashes and not be a seemely bringer of the bodie to the ground but a wicked violator of Christian buriall Euen so Augustine maketh it as wicked a part to bring in vse any Iewish rites as to pull one honestly buried out of his graue THE SECOND PART WHAT THINGS MAY lawfully be vowed by Christians The Papists THey hold that the proper vowes of Christians are voluntarie not of such error 85 things which Christians are bound in duetie to doe but of such as they may leaue vndone if they will such as are their popish vowes of continencie and voluntarie or rather wilfull pouertie 1 Deuteron 23. When thou shalt vow a vow vnto God thou shalt not bee slack to pay it it should be sinne vnto thee but when thou abstainest from vowing it shall be no sinne vnto thee By this the Iesuite proueth that the vowes of Christians are voluntarie and not of necessarie dueties for it were sinne to leaue any thing vndone that we are in duetie bound vnto cap. 19. Ans. First We denie not but that the Iewes had voluntarie vowes and might binde themselues by vow to performe many things which being not vowed it was no sinne to leaue vndone As the Nazarites vowes concerning abstinence from wine and strong drinke which things other might lawfully vse without sinne if they were not professed Nazarites But these ceremoniall lawes doe nothing appertaine to Christians Secondly it may also be vnderstood of necessarie vowes which we are bound vnto of duetie and then the sense is this If you abstaine from vowing ye sinne not that is not so hainously as after the vowe made as Pagans and Infidels doe sinne in transgressing Gods law but a Christian sinneth more after publike profession and promise made of obedience vnto Gods commandements The Protestants WE hold that to vow is not a thing simply forbidden Christians but our vowes are limited and restrained for they are either such as directly or immediatly are referred to the worship of God whereby wee binde our selues more straightly to serue him and such vowes are onely of such things as are commanded and necessarily to be done and in this sense there is but one common vow of all Christians and that is our solemne promise made in baptisme which the Papists denie properly to be a vow Bellarmin cap 19. There is another kind of vowes that directly concerneth not the worship of God which may be of things not commanded of the which we will entreate in the next section Now wee are to proue that Baptisme is the onely proper vow of Christians which directly toucheth the seruice and worship of God 1 Circumcision was a generall vow of the Iewes for thereby they bound themselues to keepe the whole law Galath 5.3 Ergo Baptisme is the vowe of Christians which commeth in the place of circumcision And againe it appeareth by this that because Christians transgressing doe
wracke And as their cause was not good so neither were the meanes that they vsed for they brought S. George and S. Denys into the field against the Turkes and left Christ at home If the Israelites could not be deliuered from the Philistims by the presence of the Arke but thirtie thousand fell before them and all because of their sinnes let not men thinke that popish Saints can defend them while their liues remaine vnreformed at home 2. That the heathen are not to be prouoked to warre but vpon iust cause that is when they prouoke vs it appeareth by the example of the Israelites who as they came from Aegypt sent vnto the King of Edom and Moab that they might haue leaue to walke through their land but they not granting so much yet the people of God offered them no violence but went a longer iourney about Iudg. 11.17 Augustine sayth Sapiens gesturus est iusta bella sed multo magis dolebit iustorum necessitatem extitisse bellorum A wise man will take iust warre in hand but it more grieueth him that he hath iust cause to warre And what he meaneth by iust warre he further sheweth Iniquitas partis aduersae iusta bella ingerit gerenda sapienti The iniquitie or iniuries of the aduerse part doth giue vnto a wise man occasion of iust warre Iust warre therefore ariseth when men are prouoked by iniuries THE EIGHT QVESTION CONCERNING holy and festiuall dayes THis question hath diuers parts First of holy dayes in generall Secondly of the Lords day Thirdly of the Festiuall dayes of Christ and the holy Ghost Fourthly of Saints holy dayes Fiftly of the time of Lent THE FIRST PART OF HOLY DAIES in generall The Papists error 58 FIrst they hold that holy and festiual daies are in themselues and properly and truely more sacred and holy then other daies are Bellarm. cap. 10. proposit 2. Apocalyps 1.10 I was in the spirit saith the Apostle on the Lords day God reuealeth such great things to Prophets rather vpon holy daies then prophane daies Ergo some daies holier then other Rhemist Apocal. 1. sect 6. The Protestants Ans. FIrst God giueth not his graces in respect of times but according to his owne pleasure Times of praier he chooseth often and of other godly exercises not for the worthines or holines of the times but for the better disposition of his seruants in such exercises to receiue them yet this was not perpetually obserued for God appeared to Moses keeping of sheepe Exod. 3. to Amos following his herd Amos 7. Secondly wee grant that the Lords day being commanded of God and so discerned from other daies may be said to be holier then the rest in respect of the present vse but not in the nature of the day for then could it not haue been changed from the last day in the weeke to the first as water in Baptisme is holier then other waters because of the sacred vse not in it selfe as by a qualitie of holines inherent And as for other festiuall daies which haue not the like institution they are appoynted onely of the Church for Christian policie orders sake for the exercise of religion But this now popish before time Iewish distinction of daies as being by their nature hoâ—â—er then other is flatly against the Apostles rule Rom. 14.5 One putteth difference betweene day and day and Galath 4.10 You obserue daies and moneths times and yeeres Augustine saith Nos dominicum diem pascha celebramus sed quia intelligimus quo pertineant non tempora obseruamus sed quae illis significantur temporibus Cont. Adimant cap. 16. We keepe the Lords day and the feast of Easter not obseruing the times but remembring what is signified by those times that is for what cause they were ordained Ergo obseruers of times are reproued The Papists 2. THey affirme the keeping and sanctification of holy dayes to be necessary errour 59 Rhemist annot Galath 4. sect 5. and that we are bound in conscience to keepe the holy dayes appointed of the Church although no offence or scandale might follow and ensue vpon the neglecting of them Esther 9. Mardocheus and Esther appoint a new festiuall day not instituted of God and bind euery one to the obseruing therof that none should faile to obserue it ver 27. Ergo men bound in conscience to keep festiuall daies Bellarm. ca. 10. The Protestants Ans. FIrst though we refuse not some other festiuall daies yet we acknowledge none necessary more then are of the holy Ghosts appointing in the Scripture Secondly we deny that the constitutions of the Church for holy dayes do bind Christians in respect of the dayes them selues in conscience to keepe them otherwise then they may giue offence by their contempt and disobedience to the holesome decrees of the Church for it selfe in it owne nature is indifferent neither can the Church make a thing necessary in nature which God hath left indifferent nothing bindeth absolutely in conscience but that which is necessary by nature wherefore keeping of holy dayes being not enioyned but left indifferent in the word bindeth no otherwise then we haue said Thirdly the example of Esther sheweth that the Church hath authoritie to appoint for ciuill vses dayes of reioycing that festiuall day then begun did not binde the obseruers in conscience no otherwise then they were bound in all lawfull things to obey their gouernours for their consent was required and they promised both for themselues their seede to keepe that day Esther 9.27 Whereby it appeareth that they were not bound absolutely in conscience to obserue it Augustine speaking of the Sabboth saith thus haec est dies quam fecit Dominus exultemus laetemur in ea This is the day which the Lord hath made let vs reioyce and be glad therein Psal. 118.24 This onely holy day he saith is of the Lords making and therefore of all other necessary to be kept THE SECOND PART OF THE Lords day The Papists THe seuerall pointes wherein our aduersaries and we doe differ about the errour 60 Christian Sabboth are these First the principall exercise of the Sabboth say they is for the people to come to the Church and heare Masse which their abominable and idolatrous sacrifice they make the proper worke of the Sabboth Catechism Roman pag. 649. The Protestants THe Sabboth was ordayned for the people to assemble together to heare the word read Act. 15.21 preached and to receiue the Sacramets Act. 20.7 and to offer vp their praiers these were the proper exercises of the Sabboth as for the popish sacrifice of the Masse we finde no mention at all thereof in Scripture The Papists error 61 2. WE dissent about the rest of the Sabboth they allow such workes to be done vpon the Sabboth as shal be permitted by the Prelates and Ordinaries and such as by long custome haue bene vsed Bellarm. cap. 10. The Protestants WE holde that as the Lords day was instituted of
lauer of regeneration and word of Sanctification all the sinnes in men regenerate are healed yea euen those which by humane ignorance afterward are committed Non vt baptisma quoties peccatur toties repetatur sed quia ipso quod semel datur fit vt non solum anteà verùm etiam posteà quorumlibet peccatorum venia fidelibus impetretur Not that Baptisme so oft as a man sinneth is to bee repeated but by vertue of that which is once giuen it commeth to passe that the faithfull haue remission of their sinnes not onely before but also after Ergo Baptisme hath it force not onely for the present but it reacheth vnto the time following THE THIRD PART OF THE LIBERTIE and priuiledges obtained by Baptisme The Papists 1. THey haue defined that a man by Baptisme is not onely debitor fidei sed etiam vniuersae legis Christi implendae error 109 not onely a debter of the faith but is made a debter to performe the whole law of Christ Concil Trident. sess 8. can 7. that is Baptisme is not onely a signe of free iustification by faith neither doth he which is baptized professe himselfe onely by faith to bee iustified but partly also by his workes and the keeping of the commandements of Christ. The Protestants Ans. IN Baptisme wee make profession of our obedience to die vnto sinne and rise vp to newnes of life Rom. 6.2 yet not thereby to bee iustified but in being baptized wee shew our faith and hope onely to looke for remission of sinnes and saluation of our soules by the death of Christ. Argum. 1. Circumcision in place whereof Baptisme is giuen to vs is called by the Apostle a seale of the righteousnes of faith Rom. 4 11. not of the righteousnes of workes much more then is Baptisme which is a Sacrament of the Gospell a pledge vnto vs of the iustice of faith Argum. 2. By Baptisme we are freed from the curse of the lawe for it is a Sacrament of the death of Christ and of all the benefites thereof and Christ by his death hath borne for vs the curse of the lawe Galath 3.13 But if by Baptisme we binde our selues to the obseruance of the lawe to bee iustified and finde life thereby we must needes fall into the curse because we are not able to keepe the commandements Wherefore seeing Baptisme deliuereth vs from the curse it also exempteth vs from the workes of the lawe The Papists error 110 2. ALthough Christians are bound by solemne vow in Baptisme to walke in obedience before God and to keepe his commandements yet are they not therefore freed and exempted from the obseruance of the lawes and ordinances of men the which they are bound in conscience to keepe and vnder paine of damnation Bellarm. cap. 16. The Protestants BAptisme onely bindeth vs to keepe the commandements of God and so far forth also to obey men as they commaund things lawfull but wee must not be brought in bondage to mens traditions and obseruations seeing we are the Lords free men and by Baptisme consecrate to his seruice Argum. Math. 28.19 Goe and teach baptizing them c. and teaching them to obserue all that I haue commanded you Ergo Baptisme bindeth vs onely to the obseruation of Gods precepts 1. Corinth 7.23 Yee are bought with a price be not the seruants of men Baptisme is a signe of the death of Christ the price of our redemption Ergo wee are freed from all meere humane seruice in receiuing of Baptisme For this cause is it called the Baptisme of Christ Augustine saith Paulus dixisse legitur euangelium meum baptismum autem Christi nemo Apostolorum ita vnquam ministrauit vt auderet dicere suum Paul is read to haue said My Gospell but neuer any of the Apostles durst call the Baptisme of Christ their Baptisme Ergo seeing it is the Baptisme of Christ and we are onely baptized in his name not in our owne name or the name of men wee must onely hope to bee saued by faith in him and become his seruants wholly THE SEVENTH QVESTION OF THE difference betweene the Baptisme of our Sauiour Christ and the Baptisme of Iohn The Papists THe Baptisme of John they say was of another kinde then Christs Baptisme was neither was it sufficient without Christs Baptisme nor had the error 111 like force or efficacie as his Baptisme had and therefore such as had been baptized of Iohn were afterward admitted to Christs Baptisme Concil Trident. sess 8. canon 1. Bellarm. lib. 1. de baptis cap. 20.21 Argum. 1. Matth. 3.11 Iohn himselfe saith I baptize you with water but hee shall baptize you with the holy Ghost Ergo Iohns Baptisme and Christes not all one for Iohns Baptisme gaue not the holy Ghost Bellarm. ibid. Ans. Iohn speaketh not of diuerse Baptismes but of diuerse operations and ministeries in one and the same Baptisme for Iohn as all other ministers doe did but giue water and Christ working together with them giueth the holy Ghost But it will be answered that Iohn saith not he dooth baptize but hee shall baptize Ergo Christ did not baptize together with Iohn by his spirite Ans. The same Iohn in another place speaketh of Christ in the present tense Iohn 1.33 This is hee which baptizeth with the holy Ghost Ergo Christ did both then baptize with his spirite and afterwards also more manifestly when the giftes of the spirite began to bee shed forth more plentifully vpon men Argum. 2. Saint Paul baptized twelue men at Ephesus with Christs Baptisme that had receiued Iohns before Act. 19.4.5 Ergo Iohns Baptisme was not the same that Christs was Bellarm. Ans. There can be no such thing gathered out of that place for those words in the fifth verse When they heard this they were baptized in the name of the Lord Iesus are part of the narration which Paul maketh of Iohns manner of Baptisme so that the sense is this they that heard Iohns doctrine were baptized in the name of the Lord Iesus It is not so to be read as though they were baptized againe of Paul but he laieth onely his hands vpon them that had before receiued the Baptisme of Iohn The Protestants THat Iohns Baptisme was not diuerse from Christs Baptisme but was all one with it in propertie and effect and that they which were baptized by Iohn were baptized into the name of Christ and therefore needed not againe to bee baptized thus it is made manifest out of Scripture Argum. 1. Iohns Baptisme differed not in the matter of the Sacrament for he baptized with water as Christs Apostles did There was also the same forme of both the word of God for Iohn also taught the people to beleeue in Iesus Christ that was to come Act. 19.4 There was also the same scope and ende of Iohns Baptisme For hee preached the Baptisme of repentance for remission of sinnes Mark 1.4 Ergo it was the same with the Baptisme of Christ. Argum. 2. If
he neuer so simple and therefore Priests as well as Bishops are to bee admitted to the Councel 2 He declareth the ancient practise of the Church In the Councel of Nice where there were assembled 322. Bishops Athanasius being then onely a Priest withstood the Arrians and infringed their arguments In the Synode of Chalcedon there were present sixe hundred Priests which name is common both to Bishops and Priests When Paul Bishoppe of Antioch preached that Christ was a man of common nature the Councell assembled against him at Antioch where the sayde Paul was condemned neither was there any man which did more confound the sayd Paul then one Malchion Priest of Antioch which taught Rhetorick there Concerning the second part that laye men also with Priests ought to bee admitted first we haue testimonie out of the word of God for it Tit. 3.13 for this cause Zenas the lawyer is ioyned as fellow in commission with Apollos But we haue a more euident place Act. 15.22 It seemed good to the Apostles and Elders with the whole Church here we see that not onely the Elders but the whole multitude were admitted into consultation with the Apostles To this place our aduersaries doe thus aunswere Lodouicus the Prothonotarie first thus rashly and fondly gaue his verdicte in the Councell of Basile that there was no argument to be gathered of the Acts of the Apostles whose examples were more to be maruayled at then to be followed But to this Arelatensis replied that he would stay himself most vpon the Apostles doings for what sayth he is more comely for vs to followe then the doctrine and customes of the primitiue Church And Aeneas Siluius reporteth who writeth of the actes of that Councell that all men impugned this saying of Lodouicus that the Apostles were not to be followed as a blasphemie Wherefore the Iesuite hath found out another aunswere he sayth that none but the Apostles gaue sentence the rest onely gaue consent and inwarde liking and approbation this cauill Arelatensis met withall long before the Iesuite was borne in the forenamed Councell Neither this worde sayth hee It seemed good signifieth in this place consultation but decision and determination And so it doth indeede for seeing there is one worde applyed to them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placuit it seemed good to the Apostles Elders and the whole multitude why should it not be taken in the one and selfe same sence and after the same manner vnderstood of them all 2. Seeing the Councel doth represent the whole Church there ought to be present and to giue sentence of all sorts and callings of men and the tather because the matter of fayth and religion is a common cause and as well appertayneth to lay-men as to Bishops it behooueth them also to bee present And further it were more reasonable that princes and temporall Magistrates should binde their subiects to their lawes without their consent then that ecclesiastical persons should lay yokes vpon Christians against their willes for ciuill matters are more indifferent and left to our choyce then spirituall are Yet we see there are no lawes enacted in our Realme but by the high court of Parliament where alwayes some are appoynted for the commons euen the whole neather house without whose consent no acte can passe So it were very reasonable that no law should be layd vpon the Church without the generall consent thereof 3. Lastly Augustines iudgement we heard before alleadged by Arelatensis that seeing the iudicial power of the keies is committed to the whole Church to Bishops to Priests they all ought to bee entertayned in generall Councels THE FOVRTH QVESTION WHO OVGHT to be the president and chiefe moderator in Councels The Papists error 32 WIth one whole consent they all agree and holde that the Pope onelie ought to haue the chiefe place in Councels either himselfe in his owne person or else his Legates and deputies for him they reason thus 1. The Pope is the chiefe pastor of the vniuersall Church for vnto Peter onely it was sayd pasce oues meas feede my sheepe and he is called and saluted in Councels by the name of father and all other both Princes and Bishops are sheepe in respect of him Wee answere first in the Iesuites argument there is petitio principij a foule fault in a good Logician though it bee none in a Sophister still to begge that which is in question for yet he hath not prooued that the Pope is the vniuersall pastor 2. That place feede my sheepe prooueth it not Augustine saith redditur negationi trinae trina confessio ne minus amori lingua seruiat quà m timori in Iohan. tract 123. he recompenceth a threefold deniall with a threefold confession lest that his tongue should be lesse seruiceable to loue then it was to feare so then by this fathers iudgement it was no priuiledge to Peter to bee thrise admonished but he is thereby put in mind of his thrise deniall of Christ. Againe I maruaile the Iesuite can so soone forget himselfe for in the 15. chapter afore he prooued by these words feede my sheepe that Bishops onely were pastors and he can now turne the wordes to serue onely for the Pope 3. What great matter is it for the Pope to be called father seeing he is not ignorant that all Bishops assembled in Councell and other learned are called by that name Nay it is no rare matter for other Bishops to be saluted by the name of Pope as Prosper writing to Augustine twise in one Epistle calleth him beatissimum Papam most blessed Pope Tom. 7.4 Princes and Bishops to the Pope are sheepe sayth the Iesuite 1. For Bishops though he had a iurisdiction ouer all which will stick in his teeth to prooue yet shall they be no more his sheep then Priests are to Bishops and Bishops to their Metropolitanes who cannot be sayd to be their sheepe though they haue some preeminence ouer them for Augustines rule must stand nemo se nostrum episcopum episcoporum constituit De baptism 2.2 No man is a Bishop of Bishops nor shepheard of shepheards Secondly for Princes he hath nothing to doe with any but those in his owne Bishopricke and as they are his sheep one way as they are taught of him so he and his Cardinals are the Magistrates sheepe another way and in respect of the ciuil gouernement he is their shepheard And both he and they prince and priest are sheep-fellows vnder Iesus Christ the chiefe shepheard as Augustine sayth tanquam vobis pastores sumus sed sub illo pastore vobiscum oues sumus in Psal. 126. we are shepheards to you but both you and I are sheep vnder that great shepheard The Protestants WE doe truely affirme that the Soueraigne Maiestie of the Emperour and chiefe Magistrate or his legate if he either be present himselfe or sende ought to be president of the Councel Or else in their absence one to be chosen and elected by the
the perfection and authority of the scriptures as also whether it be in the Pope to summone dissolue and confirme Councels which hath been sufficiently declared before in the controuersie concerning Councels Concerning other questions as the canonizing of Saints which they say appertaineth to the Pope the election and confirmation of Bishops pardons and indulgences we shall haue fitter occasion to deale in them in their seuerall places and controuersies At this time wee purpose onely to touch these two poynts aforesaide of the Popes Ecclesiasticall iurisdiction THE FIRST PART WHETHER THE POPE may make lawes to binde the conscience and punish the transgressors thereof iudicially The Papists THat the Pope hath such authorie to make lawes for the whole Church error 49 which shall binde vnder paine of damnation as well as the lawes of God it is the general opinion of the papists Fox 981. articul 13. p. 1101. artic cont Lambert 29. But they put in this clause So they bee not vniust lawes nor contrarie to the diuine law Bellarm. cap. 15. And yet they say that the Pope may make lawes hauing not the authority nor warrant of scripture neither is it necessarie for these lawes to be expressed or diduced out of scripture And these lawes are not onely of externall rites and orders of the Church but euen of things necessary to saluation Bellarm. cap 15. in reprehens Caluini Yea he addeth further that in matters not necessary to saluation he can not be disobeyed without deadly sinne and offence of conscience cap. 16. loc 1. Bulla Leonis 10. aduersus Lutherum Fox p. 1283. col 1. 1. The Apostles prescribed a law concerning the abstaining from blood things strangled and offered to Idols concerning the which Christ gaue them no precept But this law did binde the people in conscience for euery where the Apostles gaue straight charge for the keeping of the decrees Bellarm. Answere First the Apostles commaunded no newe thing but the same which they themselues were taught of Christ that they should take heede of offence the Christians therefore were not bound in conscience any further to keepe the decrees concerning such things then for auoyding of scandal and offence Secondly for afterward the offence being taken away the law also ceased and Saint Paul giueth libertie notwithstanding this law to eate things offered to Idols if it might be done without offence Asking no question sayth he for conscience sake 1. Cor. 10.27 Ergo their consciences were not hereby obliged and bound 3. It is necessary to haue some lawes beside the diuine law for the gouernment of the Church for the word of God is too vniuersal neither is sufficient to direct euery particular action therefore other ecclesiasticall lawes must bee added but euery good and necessary law hath a coactiue and constraining power and bindeth the conscience to obedience Ergo the constitutions of the Popes and Councels which are the only ecclesiastical lawes doe binde the conscience Bellarmin cap. 16. lib. 4. Answere First the word of God contayneth all necessarie rules to saluation wherefore all lawes of the Church concerning matters of faith are but explanations and interpretations of the rules of fayth set forth in scripture if they be godly lawes and so are not the lawes of men but of God and doe bind the conscience to the obseruation thereof as the lawes of the Church which command Christians to resort to the congregation to heare Gods word and reuerently to receiue the sacraments are the very ordinances and commaundements of Christ who enioyned his Apostles to preach and baptize and his faythfull people to heare and to be baptized and therefore in conscience wee are bound to the obedience hereof Secondly there are other ecclesiasticall lawes appoynted for the publique order of the Church concerning externall rites and circumstances of persons and place as the houres of prayer the forme of the leâ—turgie publike seruice the times fittest for the celebration of the sacraments and such like These and such like constitutions do not binde in conscience absolutely in respect of the things themselues which are indifferent but in regarde of that contempt and offence which might followe in the not keeping of them contempt to our superiors whome wee ought in all lawfull things to obey offence in grieuing the conscience of our weake brethren So that euen these constitutions also which are made according to the rules of the Gospell that is vnto edification to the glorie of God and for auoyding of offence doe necessarilie binde vs in conscience not conscience of the thinges themselues which are but externall but conscience of obedience to our Christian Magistrates and conscience in taking heede of all iust offence sic Caluin Institut lib. 4. cap. 10.11 3 But we are not God be thanked driuen to any such straight that if there be neede of any such Ecclesiasticall lawes we should run for succor to the Popes beggerly decretals And yet such Canons as were in force amongst them agreeable to the rules of the Gospell we doe not refuse But if there bee want and penurie of good lawes euery Church hath as full authoritie to make decrees and ordinances for the peace and order and quiet gouernement thereof not as the Pope of Rome hath ouer the vniuersall Church for that by right is none or if it be it is but an vsurped power but as the Bishop of Rome hath in his owne Bishopricke and dioces The Protestants WHat our sentence is of this matter it doth partlie appeare by that which wee haue alreadie saide that the Pope hath no power ouer the whole Church and therefore can make no lawes to binde the conscience or otherwise for the same for it belongeth not to his charge Secondly we say that neither he nor any ecclesiasticall gouernement beside can make lawes of things necessarie to saluation other then those which are in Scripture conteined Thirdly all Ecclesiasticall lawes made concerning externall rites and publike order doe not otherwise binde the conscience then in regarde of our obedience due to Christian Magistrates in lawfull things and for auoyding of scandall and offence But in respect of the things commaunded such lawes doe not binde Caluin loc praedicto 1 Saint Iames saith there is one lawe-giuer which is able to saue and to destroy cap. 4.12 He therefore onely maketh lawes to binde the conscience that is able to saue and to destroy but that cannot the Pope doe Ergo Caluin argum Bellarmine answereth that the lawes of men doe binde vnder paine of damnation in as much as God is offended and displeased with their disobedience and so iudgeth them worthie of punishment cap. 20. All this wee graunt that the lawes of men being good lawes doe binde in conscience in respect of the contempt and disobedience to higher powers but not in respect of the thinges commaunded which in their nature are indiffereÌ„t The Iesuite should haue said that God is offended not onely for their disobedience but simplie
eis qui haec curant potestatibus in magno errore est If any man thinke because he is a Christian that he is not bound to pay tribute and taxe and yeelde due honor to the temporall powers for of such Augustine speaketh he is in a great error If all then are subiect to the temporal magistrate that are Christians then all Bishops and Ecclesiastical persons yea the Pope himselfe if he be a Christian. Ergo the Emperor is not subiect to him THE SECOND PART OF THE QVESTION concerning Saint Peters patrimonie whether the Pope may be a temporall Prince The Papists THey say that it is not against the word of God that the Pope should bee error 52 both a temporall and Ecclesiasticall Prince and that both the swordes of spirituall and Ecclesiasticall iurisdiction doe belong vnto him and that hee is the right heire of Saint Peters patrimonie to him belongeth as chiefe Lorde the Imperiall citie of Rome the pallace of Laterane Capua also and Apulia are his distinct 96. Constantin 1 Moses saith the Iesuite was both priest and Prince so was Heli 1. Sam. 4. He iudged Israel fortie yeeres so were also the Macchabees Iudas Ionathan Simon yea Melchisedech long before Moses was Priest and King Ergo the Pope is lawfullie both chiefe Bishop and chiefe Prince also and Lord of that which he now possesseth Bellarmine cap. 9. Ans. Concerning Melchisedech Who knoweth not that hee being King and Priest was a liuelie figure of our Sauior Christs spirituall Kingdome and Priesthoode Heb. 7. And as yet the offices of the spirituall and temporall gouernement were not distinguished for all the Patriarkes Abraham Isaack Iacob the rest were sacrificers therefore wee cannot borrow any examples from them for this matter Moses also did offer sacrifice to God and was chiefe iudge both in spirituall and temporall affaires vnto the people vntill such time as when by Gods commaundement Aaron was chosen to the priesthood vnto whome the charge of sacrifices and vnto his sonnes was committed so Moses remained still Prince of the people whom Iosua succeeded and Aaron was inuested to the priesthoode and so the offices were distinct this example therefore of Moses is extraordinarie and proueth not Concerning the time when Ely iudged Israel which was in the dayes of the iudges we must vnderstand that the gouernement of Israel was very dissolute and men were left to themselues to doe almost what themselues listed as Iud. 17. we reade that Micah set vp an Idoll in his house and the reason is rendered there was no King in Israel but euery man did that which seemed good in his owne eyes Likewise the tribe of Dan offered violence to Micah and robbed him Iud. 18. For there was no King in Israel vers 1. The Leuites wife was most shamefully abused by the Gibeonites for there was no King chap. 19.1 The men of Beniamin tooke them wiues by force for they had no King chap. 21.25 So you see that both religion was corrupted and the maners of the people grew to be outragious and all because there was no perfect distinct gouernement there was no King in Israel In Elie his time the word of God was precious 1. Sam. 3.1 Great was the ignorance of the whole land the licentiousnesse also of his sonnes was a great offence to all Israel and brought a great decay of godlines with it 1. Sam. 2.17.23 Yea they caused the people through their euill example to sinne verse 24. Wherefore Elie his house was iudged of GOD for his remisnes in gouernement in not correcting his sonnes chapter 3.13 And hee that cannot rule his owne house how should hee care for the Church 1. Timoth. 3.5 It cannot now bee proued by the example of Elie that the ciuill gouernement was annexed to the priesthoode by the Lordes appoyntment but it is rather to bee ascribed to the corruption of those times for hauing no King nor Captaine ouer them they were driuen of necessitie to come to the high Priest vnto whome the iudgement of many matters was committed by the lawe of God Deuter. 17.8 Leuit. 13.2 But the priesthood and the ciuill magistracie were two distinct things alwaies from the time of the lawe established It is then no good argument which is drawne from the practise and example of those corrupt times And yet wee say not that these offices were so distinct but that the Lorde might rayse vp some extraordinarie prophet as hee did Samuel who to restore iustice and religion decayed might for a time both iudge the people and offer sacrifice as wee see hee did As for the examples of the Maccabees they moue vs not you must bring better scripture for your purpose the authoritie of those bookes binde vs not and againe we see they did contrarie to the lawe in taking vppon them both offices for the priesthood was annexed to the posteritie of Aaron for euer Numb 3.10 And the scepter was not to depart from Iuda till Christ came Genes 49.10 As the Lorde also had promised to Dauid that the Kingdome should remaine in his seede 2. Chron. 22.3 2 Constantine the great gaue vnto the Pope the chiefe gouernement of the Citie of Rome and other Lordships in Italie yea the soueraigntie ouer the West parts why then is it not lawfull for him to enioy his gift Bellarmine lib. 5. cap. 9. Ans. First the donation of Constantine seemeth to be forged for if Constantine resigned to Siluester the politicall dominion of the west partes how could he then haue distributed his Empire amongst his sonnes as the West part to one the East to the second the middle part to the third Againe the donation saith that Constantine was baptised at Rome by Siluester before the battaile against Maximinus and that then the patrimonie was giuen but it is certaine by stories that he was baptised at Nicomedia by Eusebius Bishop there in the 31. yeere of his raigne wherefore it seemeth to be a forged and deuised thing plur apud Fox pag. 105. 2 Aeneas Siluius saith that Mathilda a noble Dutches in Italie gaue those landes to the Pope which are called S. Peters patrimonie how then can it be true that they were giuen by Constantine Thirdly the popish doctors and Canonists confesse that Constantines grant is not so much to bee counted a donation as a restitution of that which tyrannouslie was taken from him but hee hath his power spirituall and temporall immediatly from Christ you see then that they themselues make no great reckoning of Constantines donation Antoni summa maior 3. part 4 Yet if Constantinus that good Emperor had been so minded to haue bestowed the imperiall dignitie vpon the bishop of Rome there remaineth a great question whether he ought to haue accepted of it or not nay hee should haue refused it for the temporall sword belongeth not to spirituall gouernors At the least it had been a charitable part not to haue suffered the Emperor to disinherite his
paying the tenth in the kind 2 Whereas S. Paul requireth that the Pastor should be giuen to hospitalitie 1. Timoth. 3.2 who seeth not that for the better and more conuenient maintenance of his house it is the fittest course to receiue the tenth in his owne nature and kind being so more able to relieue the poore hauing sufficient prouision and store of his owne 3 The tenth is as the corne of the barne the abundance of the winepresse Numb 18.27 that is it is more or lesse as God giueth encrease to the fruites of the earth which is the most equall and indifferent way for then the Minister as God blesseth them shall be partaker of the blessing and if they suffer losse he likewise shall beare the burthen with them 4 This manner of tithe-paying is farre more safe and sure then any way can be deuised because of the long custome and continuance which without great hazard of the Church cannot be broken neither is it possible by any act of parliament to make stipends so certayne as this constitution of tithes is for the people will hardly yeeld to breake their custome and when an old custome is broken a newe is not so soone receiued nay many yeeres must runne to make a custome Agayne whatsoeuer may be obiected agaynst tithes that they breed much trouble wrangling and contention may be more iustly feared in the collection leuying imposing and demanding of stipends 5 Hitherto we haue shewed that it is most naturall that the Ministers portion should be payed in the kind Now concerning the tenth though it be not necessarie yet that proportion being first appoynted by the wisedome of God is verily thought to be most equall and indifferent betweene the pastor and the people as both affoording competent sustenance for the one when he liueth of the tenth rather thē the fifteenth or twentith part which were too skant allowance nor yet grieuing or oppressing the other when the owner hath nine parts reserued to himselfe And so if it be most meete that things should be answered in their kind no proportion can serue better then that which was first deuised by the Lord himselfe yet we hold neither the one nor the other to bee necessarie Hitherto for the most part we and our aduersaries are agreed both concerning tithes as also other maintenance of the Church but we differ about tithes in two poynts First there is a question betweene vs and the Rhemists about the necessitie of paying of tithes Secondly concerning the right whereby the Ministers of the Gospell may demaund their dueties which they say is by reason of their Priesthood of both these now briefly in their order THE FIRST PART WHETHER THE PAIment of tithes be necessarie The Papists error 80 THe paiment of tithes is a naturall duetie that men owe to God in all lawes and to be giuen to his Priests in his behalfe for their honour and liuelihood Rhemist annot 7. Hebr. sect 4. 1 Iacob vowed to pay tithes to God before the lawe Genes 28. Ergo it is a perpetuall lawe Rhemist Ans. One Papist shall answere another at this time Bellarmine proueth by this example the cleane contrary that the paiment of tithes is not morall because it did not bind before the lawe of Moses for Iacob made a voluntary vow to pay his tithes vpon a condition but if he had been bound absolutely to pay tithes they should haue been payed without any such condition It was therefore a voluntarie and a franke offering in Iacob 2 Christ confirmeth the lawe of tithes Math. 23.23 though he preferre the workes of mercie and iudgement yet he sayth that the other ought not to be left vndone speaking of the paying of tithes Rhemist ibid. Ans. We must consider in what time our Sauiour Christ so spake vnto the Pharisees for as yet neither the lawe nor the ceremonies thereof were fully abrogated Christ was circumcised Mary his mother purified according to the lawe Luk. 2.21.22 Our Sauiour also biddeth the Leper to shewe himselfe to the Priest and offer a gift as Moses commanded Math. 8.4 Yet none of al these ceremonies doe now stand in force though Christ did them at that time and bad them to be done The same answere may serue also concerning his iniunction to the Pharisees as touching their tithes The Protestants THe lawe of paying tithes did borrowe part of the morall part of the iudicial and part of the ceremoniall lawe The morall part therefore is the equitie of the lawe which is perpetuall that as the Leuites then liued of the tenth so the Ministers at all times ought sufficiently to be prouided and cared for The iudiciall part was in this that as the Leuites were not much lesse in common account then the tenth part being one of the tribes though in proportion of number they made welneere the thirtith part for the rest of the tribes were numbred to sixe hundred three thousand fiue hundred and fiftie persons Numbers 1. the Leuites made but two and twentie thousand Numb 3. As I say the Leuites made one whole tribe and were not much lesse then the tenth part in that account being in number the thirteenth tribe for there were twelue beside So it was thought reasonable that the tenth parte of their brethrens goods should be allotted vnto them which being a iudiciall and politike constitution of that countrey doth neither necessarily binde Christians now neither is forbidden but left in that respect indifferent Thirdly the ceremonie of the lawe was in this because the tenth was due to the priests and Leuites for their seruice at the altar and as belonging to their priesthood In which sense tithes are neither due now vnto Ministers nor in any such respect can be challenged seeing the Priesthood of the lawe is gone and all the ceremonies thereof Whereof although it bee a wise and politike constitution that the people should pay their tithes and may conueniently be retayned yet is it not now of necessitie imposed vpon Christians as though no other prouision for the Church could serue but that 1 Bellarmine thus reasoneth for herein he is an aduersary to our Rhemists one Iesuite against another If the law of tithes be moral then the other precept annexed to this law was moral also that the Leuites because they liued of the offerings and tithes should haue no patrimonie or inheritance beside And by this reason euery Minister now ought to resigne such inheritance and possessions as are left him by his friends which is not to bee admitted Ergo neither the other law standeth necessarily in force Bellarm. cap. 25. 2 Saint Paul sayth in flat words If the priesthood be changed of necessitie there must also be a change of the law Heb. 7.12 But the priesthood of the law is altered and changed Ergo also the law of the priesthood and so consequently the ceremonial duetie of tithes 3 In Augustines time it was no generall law nor custome in the Church
vsed to crosse the error 44 forehead and other partes to blesse them selues and their meates with crossing and such like Rhemist Argum. 1. Jacob crossed his handes when he blessed his sonnes it is lyke our Sauiour did lift vp his handes in the forme of the crosse when he blessed It is a conuenient memoriall of the death of Christ and therefore to be vsed Rhemist annot Luke 24. sect 5. Ans. 1. Iacob laid his handes after that forme because of the present occasion for the younger sonne that should be the greater was placed at his left hand and the elder at the right 2. Seeing the scripture expresseth not in what manner Christ lifted vp his hands it is great presumption for you to say it was done in the similitude of the Crosse. 3. How can it be a conuenient memoriall of Christs death beeing neither ordained of Christ nor taught by his Apostles so to be Argum. 2. Apocal. 7.3 Hurt not the earth till wee haue sealed the seruants of God in their forehead This is the signe of the Crosse Rhemist ibid. Bellarm. cap. 29. Ans. It is the signe proper to Gods elect and therefore not the signe of the Crosse which many reprobates haue receiued Fulk ibid. The Protestants THough we finde that the signe of the Crosse hath beene of ancient time vsed in Baptisme and is now in some reformed churches without popish superstition yet this ridiculous superstitious abuse of the signe of the Crosse which is common and vsual among the Papists to crosse themselues their foreheads their eies mouth lippes to crosse themselues going foorth and returning home thinking thereby to be sufficiently shended and preserued from euill we do vtterly condemne and haue worthily abolished Argum. 1. This custome of crossing hath no warrant from scripture neyther was practised by the Apostles Valentinus the Heretike was the first that made any great account of it Irenaeus lib. 1. cap. 1. therfore not to be vsed amōgst Christians Argum. 2. Math. 23.5 Christ reproueth the Pharisies for their phylacteries that is certain writings of the law in parchment which they bound to their foreheads and for their broad fringes which were notwithstanding cōmanded by the lawe If our Sauiour reproued them for abusing the things rightly instituted at the first much more worthie of blame is the superstition of Christians that hath no ground nor warrant at all Augustine sayth Christus elegit vt in cruce penderet vt ipsam crucem in cordibus fidelium figeret Christ made choise of that kind of death to hang vpon the Crosse that his Crosse might be fixed in faithfull mens hearts he saith not in frontibus in the forehead though in some editions that word be foysted into the text but in cordibus in their hearts THE FOVRTH ARTICLE OF THE POWER and efficacie of the Crosse. The Papists error 45 THe signe of the Crosse say they hath two notable and powerfull effects one is to driue away diuels and euill spirits to heale and cure diseases the other is to sanctifie and blesse creatures as our meates and drinkes which is done by the signe of the Crosse Rhemist 1. Timoth. 4. sect 12.13 Bellarm. cap. 30. Argum. 1. That the signe of the Crosse euen ex opere operato as Bellarmine sayth by the very act and making of the signe yea by a Iew Infidel or Pagan hath power to driue away the diuell they would thus proue it Dauid by his Harpe droue away the euill spirit from Saul the Angel did the like with the fishes liuer in the storie of Toby Rhemist ibid. Ans. First we must haue better scriptures then Apocryphal stories to build our faith vpon The good angels of God haue power from God to driue away euill spirits though they vse no externall signes yet it followeth not that euery man may do that which is granted to the Angels though we should admit the storie Secondly Dauid not so much by the sound of his Harpe refreshed Saul as by his godly songs and musicke chased away the spirit neither did the euill spirit depart from him but he for the while found some ease his phantasticall and melancholy fits which Sathan wrought vpon being by his pleasant harmonie somewhat allayed Thirdly all this being granted yet haue they not proued by these examples that Pagans and Infidels by the signe of the Crosse may chase away euill spirits 2. That things are hallowed and blessed by the signe of the Crosse they also proue it because the Crosse being an holy signe in it selfe doth communicate holines vnto the things signed with the Crosse Bellarm. cap. 130. Ans. First we denie the signe of the Crosse as they vse it to be an holy but rather a superstitious and deceiueable ceremonie Secondly though it were holy yet being abused it cannot transferre any holines to other things for in the law the sacrifices of the wicked though they lay vpon the Altar were not thereby sanctified but were an abomination being not offered in a right faith Nay there is no outward ceremonie so holy as that it can impart the holines to another thing as it is shewed Hagg. 2.13 Though a man did beare holy flesh in the skirt of his garment yet was it not thereby holy The Protestants FIrst it is a deceitfull toy that they beare the people in hand the diuell at the signe of the Crosse will flye away For the weapons of our warfare saith S. Paul are not carnall 2. Corinth 10.4 but the signe of the Crosse is an external and carnall no spirituall weapon and therefore preuaileth not against spirituall powers Act. 19. The diuel would not giue place when Iesus and Paul were named much lesse at the signe of the Crosse. Augustine saith Signum Christi expellit exterminatorem si cor nostrū recipiat saluatorem The signe of Christ doth expell the destroyer when our heart receiueth our Sauiour Tractat. in Iohann 50. So it is not the signe in the forhead but the faith of the heart that maketh Sathan afraid if sometime he auoyd when men signe themselues he is disposed to play with them that he may deceiue them more strongly Secondly we knowe no such meanes to sanctifie creatures by They are blessed and sanctified for our vses as S. Paul saith by the word and prayer 1. Tim. 4. Prayer therefore without warrant of the word is but presumption They therefore hauing no word for their superstitious crossings inuocations incantations popish blessings doe deceiue themselues and others in thinking that the creatures in such order are sanctified vnto them AN APPENDIX CONCERNING THE name of Iesus The Papists THe name of Iesus they say ought to be worshipped by capping and kneeling error 46 thereunto by wearing it in their cappes and setting it vp in solemne places alleadging for their purpose that of S. Paul That at the name of Iesus all things shall bow Philipp 2.10 Yea they say that Protestants by abolishing the name and Image of Christ doe make a way for Antichrist
And the apostles went vp to the Temple to pray Act. 3.1 Ergo prayers made in the Temple are more auaileable Bellarm. cap. 4. Ans. 1. See what Iewish arguments here are because the Lord gaue an especiall blessing to his Temple amongst the Iewes that was the onely place for sacrifices and so also a peculiar priuiledged place for prayer therefore hee will binde and tye himselfe to some certaine place now But our Sauiour sayth cleane contrary vnto the woman of Samaria The houre coÌ„meth when ye shall neither in this mountaine nor in Ierusalem worship my Father Iohn 4.21 The prayers and sacrifices of Christians are now no more tied and limited to places That was but a type vnto the Iewes that as then God would be onely heard in his Temple so his name is now onely truely inuocated and called vpon in his Church 2. It is falsely alleadged that the Apostles went vp only to pray to the temple they went vp at the ninth hower of prayer when the people were accustomed to go vnto the Temple that they might preach the gospell vnto them The Protestants WE preferre publique prayers made by the Congregation in the Church before priuate prayers not because of the place but in respect of the congregation whose prayers ioyntly al together are more feruent effectuall then the prayer of one man But if we compare publique prayer with publique and priuate with priuate we doubt not but that the one and the other being made in faith may as well be heard out of the Church as in it Argum. 1. The promise of our Sauiour is generall Wheresoeuer two or three are gathered together I am in the middest amongst them Math. 18.20 So S. Paul I wil that men euerie where lift vp pure handes 1. Tim. 2. Ergo they may be heard praying in faith in any place Argum. 2. So our Sauiour saith When thou prayest enter into thy chamber he sayth not go to the church Bellarm. saith he entereth into his chamber that prayeth without vaine glorie whether hee doe pray secretly or openlie Ans. Our Sauiours words are plaine without allegorie for he speaketh of shutting the dore of the chamber and there is a manifest opposition betweene the Pharisies praying in the corners of the streets and the frequencie of people and the others praying in secret Augustine saith Quid supplicaturus Deo locum sanctum requiris volenâ— in Templo orare in te ora ita age semper vt Dei TempluÌ„ sis ibi enim Deus exaudit vbi habitat When thou art about to pray what needest thou goe to any sacred place wouldest thou pray in the Temple or Church see that thou be the Temple of God and there the Lord will soonest heare where he dwelleth THE THIRD ARTICLE WHEther Churches and Temples maybe dedicate to Saintes The Papistes error 51 THey nothing doubt but as Churches may be consecrated and dedicated to the honour of God so they may be also vnto saints Argum. 1. The Temple of Salomon was not only built for sacrifices and prayer but for the Arke of God also as Dauid sayeth to Nathan Now I dwell in an house of Cedar trees and the Arke of God remaineth within curtaines 2. Sam. 7.2 But there is as great honour yea and greater due to the reliques of Saintes Ergo it is lawfull to builde Temples vnto them Bellarmine cap. quarto Ans. 1. When you haue a commandement to build Churches for reliques as they had to build a Temple for the arke ye may be bolde to do it 2. To build a Temple for the arke was all one as to build an house for the Lord for it was the Mercieseate of God it pleased the Lord to dwell betweene the Cherubims there to shewe euident tokens of his presence And whereas Dauid consulted to build an house for the arke the Lord doeth thus answere him by his Prophet Shalt thou build me an house for my dwelling verse 5. So the Temple was made in the honour of God being made for the Arke It was all one for the Arke to dwell there and the Lord him selfe to dwell there This argument therefore maketh nothing for them The Protestants TO build Churches and religious houses in the name and honour of saintes and to make them Patrones and Protectoures of those places and there to call vpon them and make prayers vnto them all which is defended by our aduersaries we holde it vtterly vnlawfull as tending to manifest impietie and idolatrie Argum. 1. No diuine worship is to be giuen to Saints therefore no Churches to be made in their names For it is part of the diuine worshippe to haue Temples Augustine saith Nos non Martyribus Templa sacerdotia aut sacra constituimus quoniam non ipsi sed Deus â—orum nobis Deus est Wee doe not ordaine Temples Priesthoodes or sacrifices for Martyres for not they but their God is both their God and ours None therefore is to haue a Temple but God But marke I pray you their distinction They say that Religious houses as they are Temples are onely consecrated to God but as they are Basilica palaces sumptuous buildinges the selfe same Churches may be dedicate to Saintes Bellarm. ibid. Ans. If one and the same Church may be consecrate both to God and to some saint beside I pray you who is the principal patrone of that church God or the saint You will say I am sure God is But I will proue the contrary because it hath the name of the faint It is called by the name of S. Peter S. Paul or some other not by the name of God Thus they are not contented to make saintes Gods fellowes but will euen thrust him out of place giuing vnto saintes the honor of Gods house 2. How names are to be giuen to places wee can not better learne then of those auncient founders of names the holy Patriarches As Abraham Gen. 22.14 calleth the mountaine Iehouah-iireh The Lord hath seene So Iacob giueth holy names to the place where he met the Angelles Gen. 32.2 and where he wrestled with the Angell ver 31. They as we see gaue holy and reuerent names vnto places not made peculiar for Gods seruice but onely for ciuil vse for the places to be called and knowen by how much more ought churches and houses of God to be called by his name We therefore conclude that Churches ought not to bee erected in Saintes names to worship them thereby and make them our Patrones mediators and presenters of our prayers for this were great Idolatrie Euen like as the Heathen called their Temples by the names of their Idolles Venus Iupiter Diana and the lyke Yet wee refuse not to call our Churches by the names of Saintes as they haue beene called of olde because wee are not inuentors of names and termes inured by continuall custome can hardly be left Wee vse them only as ciuil termes to distinguish places by if any otherwise vse them for any Religious
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
accomplished as of the resurrection of Christ and the Aduent or comming downe of the holy spirite but also to betoken vnto vs things to come as our rest and glory in the kingdome of God Bellarm. de cultu sanctor li. 3. ca. 11. The Protestants 1. WE graunt that the Sabboth may be so applied both to call to remembraunce things already as vpon that day done as the resurrection of Christ and the descending of the holy Ghost Some think also that Christ vpon that day was baptized vpon that day turned water into wine fed fiue thousand with a few loaues came vnto his Apostles after his resurrection the dores being shut and that as vpon this daye he shall appeare to iudgement but vpon what ground I know not Certaine it is that vpon this daye Christ rose againe and that the holy Ghost came downe then vpon his Apostles We denye not but that the keeping of the Lords day holy may fitly bring vnto our remembrance these things yea and that it may be a type and symbole vnto vs in some sort both of things spirituall as to betoken our ceasing and resting from the workes of sinne Hebr. 4.10 and 1. Pet. 4.1 as also of things to come as the kingdome of heauen is called a Sabboth Isai. 66.23 But we dare not neither will affirme that the Sabboth was ordained constituted for any such end for the commandement of the Sabboth now to vs is onely moral not typical or ceremonial as the Iewish Sabboth was but looke wherein the Sabboth was moral to the Iewes so it is kept still As in these two poynts it was morall to them first to be a signe betweene them and the Lord and to distinguish them from other people Exod. 31.17 And so also the right keeping of the Lords day is a notable outward marke of difference betweene the Church of God all others Secondly that vpon the Sabboth they should resort together and heare the lawe read and preached Act. 15.21 And for this cause namely the exercise of religion are Christians chiefly bound to the Sabboth It may I say fitly be drawne to resemble heauenly and spirituall things but that is not any end of the institution The Iewes had two kind of types typos factos and typos destinatos types made and applied and types appoynted and ordained of God to shadowe forth some notable thing as the Paschall Lambe was typus destinatus of our Sauiour Christ as they were not to breake a bone of the Lambe so was it accordingly performed in Christ. They had also many types beside that were not destined to signifie any certaine thing of such S. Paul speaketh 1. Corinth 10 6 11. So wee say of the Sabboth that it is not typus destinatus it is not instituted for any shadowe or signification though it may be fitly applied to such an vse The Papists 6. THey say that we are not bound vpon the Sabboth by any peculiar commandement to abstaine from sinne more then vpon any other day neither error 65 that the internall act of religion appertaineth to the keeping of the Sabboth but the external that any sinne committed vpon the Sabboth is not therby the greater neither that we are more bound vpon the Sabboth to seeke for internall grace then vpon any other day Bellarm. lib. 3. cap. 10. propos 4. The Protestants Ans. FIrst we grant that all sinne as of theft adulterie and the like are in their owne nature alike at what time soeuer they are committed yet they may be made more hainous by the circumstances as of the place as sacriledge is greater then common theft so why not of the time Secondly if that which is no sinne vpon the worke-day be a sinne vpon the Sabboth as to digge to plough to cart then that which is a sinne of it selfe as to steale to coÌ„mit adulterie must needs be greater more hainous being done vpon the Sabboth for beside the sinne he also prophaneth the Sabboth which is the breach of another commandement Thirdly the internall act of religion is properly commanded in the sanctifying of the Sabboth for it cannot be sanctified by the externall act of going to Church and hearing the word vnlesse a man be inwardly in the deuotion of his heart prepared for those holy exercises So inward grace is more sought for vpon the Sabboth not in respect of that inward desire which we haue vnto them which ought alwaies to be alike feruent in vs if it were possible but because of those outward meanes of hearing the word publique prayer receiuing the Sacraments which are vpon the Sabboth for the which we ought more especially to prepare examine our selues Ecclesiast 4.17 1. Corinth 11.28 Augustine sayth speaking of the Iewish women Quanto meliùs foeminae eâ—ruÌ„ lanam facerent quà m illo die in neomenijs saltarent spiritualiter obseruat Sabbatum Christianus abstinens se ab opere seruili id est à peccato Tractat. 3. in Iohan. Their women might be better occupied in spinning at home then in dauncing vpon this day for a Christian doth spiritually keepe the Sabboth in abstaining from al seruile worke that is from sinne They then that do obserue the Sabboth onely in externall acts doe but carnally keepe it The Papists error 66 7. THey hold it a thing vnlawfull for Christians to fast vpon the Lords day Bellarm. lib. 3. de cultu sanctor cap. 11. The Protestants Ans. FIrst we grant that this opinion is very ancient that in Tertullians time it was receiued in many Churches and they thought it as vnlawfull to bow the knee vpoÌ„ the Lords day Tertul. lib. de coron Militis Die dominico ieiunare nefas ducimus de geniculis adorare We count it vnlawfull to fast vpon the Lords day and to pray kneeling But the Papists obserue not the one why then should they binde themselues to the other Ignatius maketh fasting vpon the Sabboth as great an offence as the killing of Christ himselfe Epistol ad Philipp But I trust they will not say so Secondly the reasons why fasting is not to be vsed vpon the Lords day because the Iesuite setteth downe none I will supplie out of Augustine first Sentio saith he ad significandam requiem sempiternam vbi est verum Sabbatum relaxationem quà m constrictionem ieiunij aptius conuenire I thinke that to signifie the eternall rest which is the true Sabboth libertie rather then the vrging of fasting doth most fitly agree But to this we answere that this signification of eternall rest is no essentiall part of sanctifying the Sabboth nor no end of the institution as we haue shewed afore though it may haue such an application and therefore this reason proueth not such a necessitie of not fasting vpon the Sabboth Secondly Die dominico ieiunare magnum est scandalum It is a great offence to fast on the Lords day because the Manichees made choise of that day to fast in Per quod factum
liuing single if he haue the gift he ought to doe it for hauing not the gift and yet presuming he burneth in lust and so is set further backe in the course of godlines Caluin argument 2 We are bound to loue God with all our heart with all our soule with all our strength Therefore whatsoeuer thing there is whereby wee may expresse the loue of God we are bound by commandement to doe it it is not left to our owne will for not to loue God more then thou doest if it be in thy power it is a grieuous sinne Martyris argument Bellarmine answereth thus Qui deum diligit super omnia etiamsi eum non tam ardenter amet quà m forte posset vel non faciat pro eo omnia quae posset ille habet deum pro summo bono cap. 13. He that loueth God aboue all things although he loue him not so entirely as perhaps he may neither doth all things for his sake that lie in his power yet for al this he esteemeth of God as his chief good I pray you see what contradictorie speeches these be The Iesuit sayth a man may loue God perfectly and aboue all and yet not loue him so much as he is able that is imperfectly so a man by his Monkish diuinitie may loue God aboue all and yet not loue him aboue all for if he did he would refuse to do nothing for Gods loue that is in his power 3 Luk. 17.10 When you haue done all those things which are commanded you say we are vnprofitable seruants and did nothing but that which was our duetie to doe Ergo we are bound to doe all things that are to be done and we cannot doe that which we ought much lesse more then wee ought to doe Martyris argument Bellarmine answereth First Christ sayth when you haue done all which I commanded you not which I counselled you Ans. As though the argument followeth not strongly you cannot doe the lesse that is keepe my commandements therefore you cannot doe the more that is speaking now as the Iesuite doth the Counsels of perfection which are more then the precepts It is a precept of necessitie to dispense our goods to the vse of the poore it is a counsell of perfection as they say to giue all away to the poore But if a man cannot performe the first that is keeping his goods to vse them aright much lesse is hee able with a resolute minde to giue them all away Secondly he answereth Christ biddeth them to say so as shewing their humilitie not that they were indeede vprofitable seruants A poore shift as though Christ enuied the good of his seruants or would obscure their wel-doing and doth not rather aduance it to the vttermost and make the most of the seruiceable workes of his children as wee see Matth. 25.34 And Christ being a faithfull Prophet would not surely deceiue his Disciples and tell theme one thing and himselfe knowe and thinke another But these Frierlike mists and smoake of Locusts is not able to dimme the cleere light of this scripture which sheweth that when we haue done all wee can doe wee come farre short of our duetie 4 Augustine though sometime he seeme to make some difference betweene a precept and a Counsel Praeceptum est saith he cui non obedire peccatum est Consilium quo si vti nolueris minus boni adipisceris non mali aliquid perpetrabis De virginit cap. 15. A precept is that which not to obey is sinne A Counsel is that which if thou wilt not followe thou doest not commit any euill yet thou hast the lesse good Though he seeme in words I say to make difference yet his meaning is this That a precept is of things necessarie as to followe vertue to eschue vice A Counsel is of things indifferent as to vse or not to vse as to eate or not to eate flesh But yet the occasion may so serue that euen this counsel is necessarie for we ought not to eate flesh to offend our brother Multa facienda sunt non iubente lege sed libera charitate Many things are to be done sayth he not by force of any lawe but by the rule of charitie that is we haue no particular law but the generall rule of charitie A Counsel then is seene in things indifferent which are alwaies lawfull but not alway expedient and it is nothing els but a particular application of the generall rule of charitie Charitie wisheth that nothing should be done to offend our brethen 1. Cor. 10.32 The scripture likewise giueth libertie to eate flesh there is no generall precept or prohibitione yet the Apostle giueth counsel that is according to the rule of charitie sayth that although all things are cleane Malum tamen est homini qui per offensionem manducat yet it is euill to the man that eateth with offence Roman 14.20 Here we see the transgression of an Apostolicall Counsel is sinne And though we be not bound by any particular precept at this time or that to abstaine from flesh yet qua facienda sunt libera charitate the things that are to be done in the dutie of loue doe as well binde vs as if we had a direct commandement for loue is the fulfilling of the commandements yea it is one of the great commandements to loue one another Yet the counsel or libertie concerning indifferent things remaineth in it owne nature free still as the Apostle counselleth to eate not asking any question in such a case it is neither euill not to eate nor good to eate but if any man be present that may take offence by our eating then is it euill to eate So Augustine cōcludeth Multa mihi videntur licere non expedire quae per iustitiā quae coram deo est permittuntur sed propter offensionē hominū vitanda sunt Many things are lawful but not expedient lawful before God but not expedient because of the offence of our brethen De adulter coniug lib. 1. cap. 14.17 Thus we see Augustine doth nothing fauour the popish distinction of precepts and counsels for by his sentence euen Counsels that is the libertie and freedome of things indifferent are restrained and made necessarie in the externall vse by the rule of charitie THE THIRD QVESTION CONCERNING vowes in generall THis question hath three parts first whether it bee lawfull for Christians to make vowes Secondly in what things lawfull vowes consist Thirdly whether voluntarie vowes be any part of the worship and seruice of God THE FIRST PART WHETHER VOWES PERtayned onely to the old law and are not now permitted vnto Christians The Papists THey hold it as lawfull and as free a thing for Christians to bind themselues by vowes vnto God as it was vsed and practised of the Iewes in the time of the error 85 lawe 1 Isay 19.21 They shall knowe the Lord in that day and doe sacrifice and oblation and vow vowes vnto God and performe them This