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
should be thought like the Iewes Synagogue Bellarm. Answere First the Iewish temple shall not be built againe as Daniel prophesieth 9.27 and how can it be built in so short a space seeing Antichrist as they say must raigne but three yeeres and an halfe and to what purpose seeing he will abolish all sacrifices Secondly though it should be built againe nay if it were standing now for the exercise of Iewish sacrifices it could not be called the temple of God Thirdly by the temple therefore is meant the visible Church that which sometime was a true visible one as the Church of Rome and after should be so taken reputed and challenged as it is at this day by the papists Neyther haue the papists hereby any aduantage as though the Pope sate in the very true Church for it is not the true Church indeede but so reputed and taken by them Fourthly though there were no materiall temples of the Christians in Pauls time what of that hee speaketh not here of any such materiall temple but of the Church of God neither doth Saint Paul in this sense refuse to vse the name of temple as 1. Corinthian 3. vers 16. and 6. vers 19. and in other places The Protestants THat Rome is the seate and place of Antichrist beside that the Rhemists confesse so much that Antichrist shall raigne there annot Apocal. 17. sect 4. We prooue it thus 1. Antichrist is called the great whore of Babilon Apocal. 17.5 But Babilon is Rome Ergo Rome is the seat of Antichrist Obiect It was Babilon while it was gouerned and ruled by heathen Emperors but the Church was not then called Babilon Bellarm. Answere First Ergo by your owne confession Rome shall be the seat of Antichrist seeing by Saint Iohn it was called Babilon Secondly it was not onely called Babilon in the time of the heathen but euen of Christian Emperors Augustine saith it is Occidentalis Babïlon the Babilon in the west partes prioris filia Babilonis and daughter to the first Babilon Thirdly Saint Iohn doth not onely prophesie of the crueltie of the terrene state but of the false prophet Antichrist you should also vsurpe an ecclesiasticall gouernment there Obiect Secondly they obiect that by the damnation of the great whore is vnderstoode the finall destruction of all the company of the reprobate Rhemist Apocal. 17.1 Answere the damnation vniuersally of the wicked is described cap. 20. and therefore this place must be vnderstoode of Antichrist and his adherents And very fitly doth the name of whore agree to that See for once a whore indeede was Pope there called Iohn the eighth Which so wringeth the Papists that they haue no other shifte but impudently to denie it 2. Wee haue another argument out of the same chapter vers 9. the seuen heades are seuen mountaines on which the woman sitteth But there is no citie in the world notoriously knowen to stand vpon seuen hils but Rome Ergo it is the seate of Antichrist Obiect The text is they are also seuen kings so the seuen heades or seuen hils signifie seuen kings for there shall bee so many chiefe Empires which shall persecute the Church there are fiue part Aegypt Canaan Babilon the Persians Grecians the sixt the Romanes which in parte standeth yet the seuenth shall be Antichrist Rhemist Apocalip 17. sect 7. Answere First the seuen heads are expounded to be both seuen hils and seuen kings the scripture vseth not to expound one harde and obscure thing by an harder and more obscure as to say seuen heads are seuen mountains that is seuen kinges for wee were neerer the sense before and the terme of heads doth more fitly resemble kinges then mountaines Secondly the seuen kinges are more fitly taken for seuen principall gouernours of the Romanes as Kings Tribunes Consuls Decemviri Dictators Emperours Popes for by these seuen orders hath the common wealth beene gouerned first and last Fulk ibid. Obiect Rome is not now built vpon seuen hilles it standeth in the playne in Campo Martio Sander ibid. Answere First you haue then no right to Peters Chayre for when hee sate at Rome the Citie stoode vppon seuen hils Secondly though the Pope nowe hath remooued his pallace to the Vaticane on the other side of the riuer yet he did sit for many yeares in Laterane vntill the time of Pope Nicholas the second who was almost 1100. yeeres after Christ. Thirdly though the Pope hath remooued his pallace vpon pleasure beyond the riuer yet his See is not remoued for vpon euery one of those hils there are Monasteries and chapples and such like monuments to be seene to this day In mount Caelius there is the Monasterie of Gregorie the first the Cathedral Church of Laterane In mount Auentine the Monasteries of Sabiâ—e and Boniface In the mount Exquilinus the Minster of S. Maria maior the ruines of Saint Cyriacus Church which is yet a title of a Cardinal The mount Viminalis hath the Church of Saint Laurence The mount Capitoline hath an house of friers called Ara coeli The mount Palatine the Church of Saint Nicholas The mount Quirinalis hath S. Maria de populo Wherefore though the Popes person be remooued a little aside yet the popish religion is exercised and reliques of superstition are to be found in euery one of those hils Wherefore we nothing doubt to conclude but that Rome is that Citie vpon 7. hils and so the principal seate of Antichrist THE SIXT PART CONCERNING THE doctrine of Antichrist The Papists error 62 THeir opinion is that Antichrist shal be an open and manifest aduersarie to Christ and that he shall abolish all worship of God and all religion Rhemist annot 2. Thess. 2. sect 10. Bellarmine draweth all the doctrine of Antichrist to these foure heads First he shall denie Iesus to be Christ and abolish the sacraments instituted by Christ. Secondly he shal make himselfe Christ. Thirdly he shall make himselfe God and be adored as God Fourthly he shall abolish al other worship both true and false yea the worship of Idols Wherefore sayth he the Pope cannot be Antichrist that doth none of these things cap. 14. of these now in their order 1. Antichrist shall vtterly denie Christ. 1. Iohn 2.22 4.3 Euerie spirite that confesseth not that Iesus Christ is come in the flesh is not of God this is the spirite of Antichrist Ergo Antichrist shall altogether denie Christ. Answere First the Rhemists say that this is not a marke for all times to know an heretike by but it was onely for those times to confesse Christ to bee come in the flesh this is a surer note now say they that whoso confesseth not Christ to be really present and to be sacrificed in the masse is not of God Rhemist annot 1. Iohn 4. sect 2. Where I will not stand to note the presumption of these papists that will correct and amend the Apostles rule to know heretikes by which serueth for all times and so
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
sect 8. Ans. 1. In this place Christ reproueth the Pharisies for their swearing and condemneth it by this argument that howsoeuer they thought it a smal matter to sweare by the Temple yet in effect they did sweare by God himselfe See thē the boldnes of these men that dare iustifie swearing by creatures by the same reason that Christ condemneth it 2. Our Sauiour saith nothing but this that in euery othe there is an inuocation of the diuine power and therefore whosoeuer sweareth by a creature committeth idolatrie in making it his God The Protestants 1. THat it is great impietie to make vowes vnto Saints it is thus proued Isay 19.21 In that day the Egyptians shal know the Lord and shal do sacrifices and vow vowes vnto the Lord. But sacrifices are not due vnto saintes but onely to God therefore neither vowes Againe the vowes of Christians are not to binde them selues to go in pilgrimage or to offer vnto this Saint or that this Image or that as Augustine saith alius pallium alius oleum alius ceram one voweth a cloke another oyle a third a wax Candle God careth not for these vowes saith he Sed hoc quod hodie redemit ipsum offer hoc est animam tuam But offer and vow vnto God that which as this day hee hath redeemed that is thy soule The vowes therefore of obedience and repentance and all Christian dueties are the true vowes the vowing of body and soule to the seruice of God Rom. 12.1 But this can not bee vowed vnto any but to him that redeemed vs Ergo not to any Saint 2 That wee ought onely to sweare by the name of God the scripture is plaine Deuteron 6 13. Thou shalt feare the Lord thy God and serue him and shalt sweare by his name and by no other Exod. 23.13 But saintes are not to be feared nor serued for the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt worship God which kinde of worship the Papists themselues dare not attribute to saintes Ergo neither are we to sweare by them Againe to sweare is to cal him to witnesse by whome we sweare and so to make him our God for whom we sweare by wee confesse to be a searcher and knower of our hearts and a reuenger of false swearers To sweare then is to call God to witnesse Quid tu facis cum iuras Deum testem adhibes Augustine What doest thou when thou swearest Thou callest God to wintesse But they that sweare by saints call them to witnesse and none els are called to witnesse but they by whom they sweare Ergo they make Saints their Gods seeing God is called vpon in euery oath THE SECOND PART OF THE distinction of the two kindes of worshippe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Papists error 26 THat kinde of worship which is proper to God they say is fitly expressed by the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither is this word vsed but for the worship of God the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for all kind of seruice both of God men so that the religious worshippe which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is onely to be giuen to God the other called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may bee attributed to Angelles and Saintes Bellarmine Cap. 12. The Protestants This distinction is but of late inuented and coyned of our aduersaries somewhat to countenance them out in their idolatrous and superstitious worship of saints We thus do refell it Argum. 1. This distinction helpeth them not for heere are onely two wordes which doo betoken two kinds of worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the religious honor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the ciuil dutie such as seruants performe to their masters They should haue found out three names for their three kindes of worshippe they haue gained nothing by this distinction but that ciuill adoration is due vnto Saints such as is giuen to men vpon earth As for their fayned word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be called a superseruice when they can find it in scripture they shal know more of our minde and yet receiuing this terme it signifieth but a more ciuill seruice it betokeneth not a new kinde of religious worship Argum. 2 Neither are the wordes so vsed as they make vs beleeue for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they make proper for the seruice of God is applyed to men as Leuit. 23. Opus seruile non facietis You shal do no seruil work the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lodouic Viues also sheweth out of prophane authors that somtime the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the seruice of men or maids to their masters in 10. lib. Aug. de ciuit Dei cap. 1. So contrariwise the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in scripture for the proper seruice of God as Gal. 4.8 Ye did seruice to them that by nature were no gods the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo religious seruice is only due vnto God not to Angelles or saints for they are not by nature gods Augustine saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debetur Deo tanquam Domino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verò nō nisi Deo tanquam Deo quaest in Exod. 94. Religious seruice is due vnto God as Lord religious worship is onely due vnto God as he is God THE THIRD PART CONCERNING the kissing of holy mens feete The Papists IT is a signe of reuerence done both to Christ and other sacred persons as Prophetes Apostles Popes or others representing his person heere vpon error 27 earth Rhemist act 4. sect 3. Argum. 1. The Shunamite fell downe and embraced Eliseus feete 2. King 4.27 Ergo the Popes feete ought to be kissed Ans. 1 Your popes must be first as holy men as this Prophet was who was thus reuerenced for his holynes before they can challenge the like honor 2 This reuerence to the prophet was voluntary in the woman not looked for or exacted by the prophet as the pope looketh for it of duty 3 Heere is no mention made of kissing of feete but onely that she caught him by the feete which was partly a signe of her ioy that she had met with the prophet partely by this sodain and disordered gesture the prophet perceyued that she was troubled in minde for Gehazi would haue thrust her away but he said Let her alone for her spirite is troubled within her 4 This is no warrant for the pope to offer his feete to be kissed of Kinges and Emperours because the woman fell downe at the prophetes feete think you that if the King of Israel had so done the prophet would haue suffered it Argum. 2. Marie kissed Christs feete Ergo the popes feete ought to be kissed Ans. What arrogancie is this that the pope a mortall and sinfull man should challenge that honor which was done to Christ being God in the flesh and void of sinne He might also
not to enter into that holy place and thus according to the places they deuided the congregation as though one part were more holy then the other The people also were made to beleeue that to be buried in the Chauncell but especially vnder the Altar was more auailable for the dead then to be buried in the Church But where learne they that our Churches ought to haue a sanctuary as the Iewish Temple had that was an euident type and is now accomplished in our Sauiour Christ who is now entred into the heauens as the high Priest then entred into the holy place to make atonement for the people Heb. 9.24 This therefore is very grosse to reuiue and renew again Iewish types and figures And if herein they wil imitate the building of Salomons Temple to haue a Sanctuary why doe they not also build toward the West as the Temple was why bring they not their Altar downe into the body of the Church for in their holy place there was no Altar And indeed Altar we acknowledge none as afterward shal be proued But we see no reason why the communion Table may not be set in the body of the Church as well as in the Chauncell if the place be more conuenient and fit to receiue the Communicants But I pray you why is your Altar rather set in your Sanctuary then the Fonte or Baptistery they are both Sacraments as well Baptisme as the Lords Supper why should one be preferred as holier then the other Secondly all things in the Church ought to be done vnto edifiyng and therefore we allow no such partitions as doe hinder the edifiyng of the people and exclude them from hearing as in popish Churches the Priest is pued or mued vp by himselfe a great way off that his voice can hardly be perceiued of the people The Minister is so to stand and turne himselfe as he may be best heard and vnderstood of the people as Ezra had a pulpit of wood to stand in when he read the Law Nehemiah 8. 4. Augustine thus writeth Cum Episcopus solus intus est populus orat eum illo et quasi subscribens ad eius verba respondet Amen While the Bishop or Pastor praieth within the people both praieth together with him and subscribing to his words answereth Amen By this it appeareth that though in Augustines time the Minister had a place for him selfe as it is meete he should yet he so disposed himselfe that his praier was heard of all the people for otherwise how could they pray with him and subscribe or giue assent to his wordes THE SECOND PART OF THE END and vse of Churches THis part hath 3. seuerall pointes First whether the Churches of Christians are built to offer sacrifice in Secondly whether they be in themselues places more holy then others Thirdly whether they may be dedicate to Saintes THE FIRST POYNT OR ARTICLE whether our Churches are for sacrifice The Papists THe principall end of Churches is for the sacrifice of Christians and in that error 49 respect they are truely called Temples they are not onely for prayer the preaching of the word and administration of the Sacraments but chiefely for the externall sacrifice of the Masse Bellarm. cap. 4. Argu. 1. The Churches of Christians haue altars therefore sacrifices that they haue altars he thus proueth First 1. Corinth 10.21 You can not be partakers of the Lords table and the table of Deuils by the table here is meant the altar for the table of the heathen was their altar wherein they sacrificed to their Idols Ans. 1. A table is one thing an altar an other and very vnproperlye is an altar called a table this place in any wise mans iudgement maketh more against them then with them Secondly S. Paule speaketh not here of the sacrifices of the heathen nor of their altars but of the feastes which they made in their idolatrous temples which was done vpon tables of such sacrifices as had bene offered to idoles vnto the which feastes S. Paul forbiddeth Christians to come as it appeareth in the rest of the Chapter and more plainely cap. 8.10 Argu. 2. Heb. 13.10 Wee haue an altar of which they haue no power to eate that serue at the Tabernacle that is the altar whereon Christs body is offred Bellarm. Rhemist in hunc locum Ans. The Apostle speaketh expressely of participation of the sacrifice of Christs death as it is manifest in the 2. verses next following which is by a Christian faith and not in the Sacrament onely whereof none can be partakers that remayne in the ceremonial obseruations of the Leuitical sacrifices For the Apostle speaketh manifestly verse 12. of the suffering of Christ without the gate Christ therefore is the altar yea our Priest and sacrifice too You abuse this place to proue your materiall popish altars which are many but the Apostle saith we haue an altar speaking of one The Protestants THe Churches of Christians are the houses of praier made to that end that they should come together to heare the word of God read and preached receiue the sacraments and offer vp their spiritual sacrifices of praise and thanksgiuing other externall sacrifices or altars we acknowledge none Argu. 1. The temple of the Iewes was called an house of praier that is principally for praier Marke â—1 17 Moses was read and preached in their synagogues Act. 15.21 Much more are the Churches of Christians appointed for preaching and praier Act. 20.7 The first day of the weeke which is the Lords day they came together to breake bread and Paul preached vnto them Ergo the administration of the word and sacrameÌ„ts with praier is the chiefe and only cause of the holy assemblies of Christians Argu. 2. Altars we haue none in our Churches S. Paul calleth it the Lords table 1. Corinth 10.21 where wee receiue the sacrament of the bodye and bloud of Christ. And he calleth it bread which is broken 1. Corinthians 11.20 But bread is set vpon Tables not sacrificed vpon Altars Augustine also calleth it Mensam Domini the Lords table Epist. 59. epist. 50. He sheweth howe cruelly the Donatistes handled Maximian a catholik Bishop beating him with Clubbes euen in the church lignis altaris effractis immaniter ceciderunt and wounded him with the wood of the Altar which they had broken downe Where though he improperly call it an Altar yet was it a communion table framed of wood and made to bee remoued not fastened to the wall as their popish Altars were THE SECOND ARTICLE WHETHER Churches are more holy places in them selues The Papists GOd they say rather dwelleth and is present in Churches then els where error 50 and therefore it is more auailable for a man euen to make his priuate prayer in the Church Argum. 1. The Temple of Salomon was ordained euen for the prayers of priuate men and Salomon prayeth vnto God that they might be heard 1. King 8.38 So Anna prayed in the Tabernacle 1. Sam. 1.
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
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
the rest vpon holy dayes doth not in it selfe binde vs no otherwise then by reason of offence that may arise by our contempt of the constitutions of the Church We finde that Simon Islip Archbishop of Canturburie directed his letters patents to all Parsons and Vicars wherein he straightly charged them and their parishioners vnder paine of excommunication not to absteine frō bodily labor vpon certaine Saints dayes which before were wont to be halowed and consecrated to vnthrifty idlenes Fox pag. 393. Ergo by their owne iudgement all the festiuities of their Church are not to be kept alike Augustine maketh three degrees of festiual dayes in the first and highest degree he placeth the Lordes day Quomodo Maria virgo mater domini principatum tenet inter omnes mulieres ita inter caeteros dies haec omnium dierum mater est As amongst women the Virgine Marie the mother of our Lord is the chiefe so this day is the mother and chiefe of al other dayes speaking of the Sabboth of Christians de tempore serm 36. In the next place or degree he putteth the festiuals of Christ and the holy Ghost as the commemorations of his Natiuitie Passion Resurrection Ascension as in his sermon vpon the Ascension day hee thus saith Conditoris basilica huius S. Leontij hodiè depositio est sed dignetur obscurari stella à sole To day wee haue the commemoration of the deposition or sepulture of Saint Leontius the founder of this Church But let not the starre thinke much to bee obscured of the Sunne So in the third ranke he counteth the commemorations of holy men which vnto the festiuities of Christ were but as the Starre to the Sunne Wee will adde a fourth place or degree distinguishing betweene the commemorations of the holy Apostles and other superstitious and popish Saintes dayes which our Church hath worthily thrust out at the dores AN APPENDIX TO THIS parte of the vigiles and night watches annexed to festiuall dayes The Papists 1. THey were wont vpon Saintes eeues to giue themselues to fasting and watching But their night vigiles or watches they doe not now so error 72 strictly obserue because of the great abuses which did growe thereupon Bellarm. cap. 17. Yet they haue not altogether left them for they haue their Nocturnes or midnight mattens and their prime houres in the morning Rhemist annot Act. 10. sect 6. The Protestants THe Christians in time of persecution had their antelucanos hymnos their early and timely songs and hymnes they met together to worship God before the Sunne rise because they could not safely neither were suffered to assemble in the daye time But that is no reason why now the Church should vse vigiles or nocturnes seeing we now haue free exercise of religion in the day time no more then Paules example is to bee vrged that prayed by the riuers side with the people and there preached vnto them because in Idolatrous cities they could haue no places of meeting That therefore wee now ought to doe the like hauing Churches and Oratories to assemble in Augustine if the sermon be his thus witnesseth Iubente Ambrosio cessabant vigiliae Mediolani quia cum vigilabant per noctem ad ecclesiam ludendo chorizando conueniebant At Millaine by Ambroses commaundement the vigiles ceased because the people when they watched did come by night daunsing and sporting and playing to the Church The Papists 2. THey haue also another superstitious custome to set vp wax candles and error 73 taper light before Images and vpon the altar to carrie them about in procession and euen at middaye and high noone And Bellarmine would authorise this custome by the continuall burning of the lampes daye and night as he saith in the tabernacle amongst the Iewes The Protestants Ans. FIrst wee say of this as we did of the vigiles of the Church before that Christians in those dayes in their night assemblies vsed candle light but it followeth not that the vigiles being now left we should burne candles at noone daye and that this was their custome to burne their lampes onely in the night Augustine sheweth where hee speaketh of those that did vowe ceram ad luminaria noctis waxe candles for the lights of the Church in the night Secondly it is vtterly vntrue that the lampes in the Tabernacle burned all day the contrarie is proued that they were lighted in the euening and so burned all night for those that kept the watch in the Temple 2. Chron. 13.11 and that in the morning againe they were put out 1. Sam. cap. 3. vers 3. The Priest shall set the lampes on fire inter duas vesperas betweene the two twilights that is the euening and morning Exod. 30.8 And hee shall dresse them to burne from the euening to the morning Leuitic 24.3 That therefore which the Iesuite made for an argument for himselfe wee will vrge against him that seeing the lampes amongst the Iewes who abounded in types and ceremonies were burnt onely in the night and not vpon the day it is shame for those that would bee counted Christians in superstitious customes to exceede and goe beyond them THE FIFT PART OF LENT and Imber dayes The Papists 1. THey holde that the holy time of Lent as they doe fondly call it as error 74 though any time in their sense were more holy then another is an Apostolike tradition warranted by the example of Moses Elias and our Sauiour Christ that fasted 40. dayes Rhemist Matth. 4 sect 2. The Protestants Ans. FIrst that fasting of our Sauiour Christ and the holy Prophets was miraculous and no more to bee imitated then Christs walking vpon the Sea or raising of the dead as Augustine saith Non tibi dicit Non eris discipulus meus hee saith not Thou shalt not bee my Disciple vnlesse thou walke vpon the sea or raise the dead but learne of mee because I am humble and meeke Yet if any of them can fast so many dayes as they did without eating any thing at all wee giue them good leaue Secondly that it was not an Apostolike tradition it appeareth because it was not vniformally kept of the Church a long time after them For as Irenaeus witnesseth some fasted one day some two dayes some fourtie houres day and night But if it had been necessarily enioyned and prescribed by the Apostles such varietie of custome could not haue sprung vp at the least not haue been suffered in the Church Thirdly Epiphanius saith that the Wednesdaies fast was an Apostolike tradition and to obserue the feast of the sixe dayes of Easter with bread salt and water which obseruations are not kept amongst the Papists themselues yet haue they as good testimonie of antiquitie to bee Apostolike traditions as the Lent fast Fourthly in Augustines time there was no necessarie enforcement for euery man to keepe Lent Si aliquis saith hee ieiunare non potest eleemosyna sine ieiunio bona est If
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