my God which wordes must needs declare an inward confideÌ„ce and assured trust in God The Protestants WE holde it was necessary for our redemption that Christ should not onely suffer bodily paines but also feele the very anguish and horror of soule that as by his death we are redeemed both body and soule so he should pay the ransome for both in his body and soule 1. That our Sauiour suffered great anguish in soule the scripture testifieth for before his suffring in his body vpon the crosse being in the garden he saith of himselfe My soule is heauy vnto death at the same time being grieuously troubled he sweat water and blood and last of all hanging vpon the crosse he cryed out By those effectes it is euidently proued that there was a greater feare in him then of the death of the body for many holy Martyrs haue without any shew of such griefe endured horrible torments in the flesh and therefore consequently it followeth that those things proceeded from the griefe of his soule as the Apostle sheweth Heb. 5.7 He offered vp praiers with strong crying and teares to him that was able to saue him from death and was heard in that which he feared If it had beene onely feare of bodily death what need such strong cries with teares And the text is plaine that he was heard that is saued froÌ„ the death which he feared but he was not saued from the bodily death for he died and gaue vp the ghost wherefore it was the great horror of soule that caused him to feare Bellarm. answereth for all this that it was the bodily death which he feared but not of necessitie because he could not otherwise choose but willingly he would abide this brunt also of the feare and sorrow of death Voluit poenam maeroris timoris subire vt redemptio esset copiosae And heerein he exceedeth all other men that haue suffered for they are ridde from feare because God giueth them greater comfort and they regarde not the present torment but Christ willingly and of his owne accord drew himselfe into this agonie of feare Ans. 1. That Christ as he was God had determined and set it downe to dye for the world it is not to be doubted of but that as he was man he had not a desire to escape death as being ignorant of Gods determination it is contrary to the Scriptures which make mention of his earnest praier that he made thrice that the cup might passe Math. 26. Therefore Christ willingly entred not into that agony of feare in his humane desire but as submitting himselfe and his will in obedience to his fathers will 2. He is contrary to him selfe in saying that Christs bodily sufferings were sufficient for our redemption and yet graunteth that Christ vt redemptio esset copiosa That our redemption might be more full would abide also the smart of the feare of death If he feared but the bodily death as he saith yet was he troubled in soule and therefore besides bodily paine he suffered anguish in his soule Argum. 2. Act. 2.24 Whom God hath raised vp saith S. Peter and loosed the sorrowes of death for it was impossible that he should be holden of it Ergo Christ suffered the sorrowes of death and felt the wrath of God which caused those sorrowes The vulgare Latine hath the sorrowe of hell solutis dolorib infernâ— which pincheth the Papists very sore for how could Christ be loosed from the sorrowes of hell if first he had not beene helde of them That which Bellarmine answereth that Christ loosed the sorrowes of hell for others which were to be deliuered is but a poore shift for the text is plaine It was impossible that he that is Christ himselfe should be stil holden of it it is spoken of the holding of Christ and not of any other Argu. 3. The prophet Esay saith He was wounded for our sins and broken for our iniquities the chastisement of our peace was vpon him and with his stripes are we healed Esay 53.5 But we could haue no peace with God vnlesse all the punishment due vnto vs for our sinne had beene vndertaken by Christ wherefore seeing we by our sinne had deserued to be punished both in body soule it was necessary that our redeemer should be wounded and broken wholly for vs for how els by his stripes should we wholly be healed Augustine thus reasoneth against Felicianus the Arrian and proueth that Christ tooke not onely humane flesh but an humane soule Si totus homo periâ—â— c. If man wholly were lost saith he he had wholly need of a Sauiour and if he wholly needed a Sauiour Christ by his comming wholly redeemed him therefore Christ tooke vpon him the whole nature of man both body soule for if since the whole man hath sinned Christ onely had taken our flesh the soule of man should still remaine guiltie of punishment haec Augustine cont Felician cap. 13. By the same reason we proue it was necessary that Christ should suffer both in body and soule by the which Augustine inferreth that Christ tooke both body and soule he did assume them both to redeeme both But he redeemed vs not in being borne for vs or walking or preaching heere vpon earth although these were preparations to his sacrifice but by dying and suffering for vs Ergo he suffered both in body soule the punishmeÌ„t due vnto sinners They grauÌ„t that Christ suffered anguish in soule yet not properly in the soule but onely for the bodily death which was no part of the punishmeÌ„t of the soule which consisted in the very sense and feeling of Gods wrath and the torments of hell due vnto mankinde for their sinnes This punishment of the soule ought also necessarily to haue beene vndertaken by Christ being the redeemer both of body and soule THE FOVRTH PART WHETHER CHRIST descended in soule into hell to deliuer the Patriarkes The Papists THey doe beleeue that Christ according to his soule went downe to hell to error 101 deliuer the Patriarkes and all iust men there holden in bondage til his death Rhemist Act. 2. sect 12. Argum. 2. He that ascended is he that descended first into the lowest parts of the earth Ephes. 4.9 that is into hell the which is the lowest place in the earth Bellarm. cap. 12. Ans. 1. The earth it selfe is in respect of the world the lowest part so that here one parte of the earth is not to be compared with another but the whole earth in respect of the high heauens hath the name of the lower partes so is it taken Psal. 139. ver 15. Thou hast fashioned me beneath or in the lower partes of the earth But Dauid I trust they will not say was borne in hell because he speaketh of the lower partes of the earth consul Bez. in hunc locum So that by the descending of Christ into the lowest partes of the earth is meant nothing els but the lowest and extreamest degree
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.
Masse is not of that nature for it is made by the ministerie of man for euery one of their sacrificing Priests is able to make the bodie of Christ but this bodie which Christ had to offer was made onely by God without the helpe of man as the Apostle saith Againe say if you dare that the bodie which you offer is the true Tabernacle and temple of God for then it would followe that God dwelleth in temples made with hands that is by the ministerie of man contrarie to the Scriptures seeing you affirme that the bodie of Christ is no otherwise present but by the ministerie of the Priest And what a goodly Tabernacle is this for God thinke you which you shut vp in a pixe and hang vp in your Churches A mouse may eate it the fire may consume it corruption may take it would God suffer his Tabernacle thus to be defiled Wherefore vpon these premises we conclude that what you offer in your popish sacrifice cannot be the proper gift belonging to Christes Priesthoode Argum. 3. The Apostle saith Hebr. 13.10 Wee haue an altar whereof they haue no power to eate which serue in the Tabernacle Ergo we haue not onely a common table to eate meere bread vpon but a verie altar in the proper sense to sacrifice Christs bodie vpon Rhemist annot Hebr. 13. sect 6. Ans. First the Apostle speaketh of the sacrifice of Christs death whereof we are made partakers by faith which they can reape no benefite by which remaine in the ceremoniall obseruations of Leuiticall sacrifices Christ therefore is our Priest altar and sacrifice for verse 12. the Apostle maketh mention of the suffrings of Christ he meaneth not then the Communion table which is vnproperly called an altar or any materiall altar beside but the altar onely of Christs death Secondly if wheresoeuer in Scripture this worde altar is read it must be taken for a proper materiall altar we shall haue also a material altar in heauen Apoc. 8.3 which I am sure they wil not grant Thirdly the Apostle saith We haue an altar which is but one whereas popish altars are many it cannot therefore be vnderstoode of such altars The Protestants THat there are spirituall sacrifices remaining yet vnto Christians in the exercise of religion we doe verily beleeue being so taught by the Scriptures such are the sacrifices of praise and thankesgiuing Heb. 13.15 The sacrifice of almes and distribution verse 16. the mortifying also of the flesh is a kinde of crucifying and so a spirituall sacrifice Galat. 6.14 And in this sense wee denie not but that the Sacrament may be called a sacrifice that is a spirituall oblation of praise and thankesgiuing but that there is a proper and externall sacrifice as in the lawe of Goates and Bullocks vpon the crosse of the bodie of Christ so in the Eucharist of the same bodie and flesh of Christ we doe hold it for a great blasphemie and heresie Argum. 1. The very flesh and true naturall bodie of Christ is not as wee haue shewed before at large in such carnall and corporall manner present in the Sacrament therefore it cannot in the Sacrament be sacrificed and offered vp Argum. 2. This sacrificing of the bodie and blood of Christ is contrarie to Christs institution for he saith onely Take yee eate yee drinke yee he saith not Sacrifice yee or lift vp and make an oblation of my bodie Neither doe those wordes hoc facite doe this giue them any power to sacrifice for to whome he saith Eate yee drinke yee to the same also he saith Doe yee Wherefore if doe yee be as much as sacrifice yee all Christians for whome it is lawfull to eate and drinke the Sacrament by this rule haue authoritie to sacrifice Againe the words are Doe this in remembrance We remember things absent and which are alreadie done and past if then there be a present sacrifice in the Sacrament of the bodie of Christ it cannot properly be said to be a memorie of his sacrifice Argum. 3. The Apostle saith that Christ neede not to offer himselfe often but that he hath done once in the end of the world Heb. 9.26 And with one offering hath hee made perfite for euer them that are sanctified 10.14 Ergo Christ cannot be sacrificed againe for that were to make his sacrifice vpon the crosse imperfect Bellarmine answereth that the Apostle here speaketh of the bloodie and painefull sacrifice of Christ vpon the crosse which was sufficient once to bee done but this taketh not away the vnbloodie sacrifice which is but an iteration of the former whereby the fruite and efficacie of that first oblation is applied vnto vs Bellarm. lib. 1. de miss cap. 25. Ans. First the Apostle excludeth all manner iterations of the sacrifice of Christ for otherwise if Christ should now bee often howsoeuer sacrificed the difference would not hold betweene the sacrifices of the lawe which were often done and the sacrifice of Christ which was once to be performed for their sacrifices were also in a manner iterations and commemorations of the sacrifice of Christ. The Apostle then thus reasoneth They had many iteratiue and commemoratiue sacrifices of Christs death Ergo we haue not now Secondly that is but a foolish and false distinction of the bloodie and vnbloodie sacrifice as they vnderstand it for there can be no proper vnbloodie sacrifice of Christ neither could he be offered vp otherwise then by dying Heb. 9.27.28 Therefore he is not offered vp in the Sacrament because now he dyeth not Thirdly neither neede wee inuent a new kinde of sacrifice for the application of Christs death for to that end Christ hath appointed the preaching of the word and instituted the Sacraments wherby the death of Christ with al the benefites thereof are most fruitefully applied vnto vs Galath 3.1 1. Corinth 11.26 Argum. 4. Augustine in a certaine place allegorizing the parable of the prodigall child thus writeth Vitulum occidit quando in sacramento altario memoriam passionis in mente renouauit He slew the fat calfe when hee renewed in the Sacrament of the altar the memorie of his passion in his minde Hee calleth it the Sacrament not the sacrifice of the altar and it onely bringeth to our minde the memorie of Christs passion and sacrifice there is then no oblation or sacrifice in the Sacrament but onely a commemoration of Christs sacrifice which we denie not AN APPENDIX OR THIRD PART OF the name and office of Priestes The Papists AS they doe falsely teach and perswade that there is yet remaining a proper error 129 externall sacrifice for Christians vnder the Gospell so also they maintaine a sacrificing Priesthoode And further they say that the Leuiticall Priesthoode was not translated into the sacrifice of Christ vpon the crosse but is properly turned into the Priesthoode and sacrifice in the Church according to Melchisedechs rite in offering vp the bodie and blood of Christ in the formes of bread and wine Rhemist
the holy and blessed babe in the constitution both of bodie and soule excelled the common condition of all other infants for as he was voyd of originall sinne so he was without the effects and fruites thereof which doe shewe themselues in children for neither suffered he the like pangs and infirmities in bodie being in his infancie as other children doe that are vexed and tormented in bodie neither was he subiect to the vnreasonable and brutish motions of the minde which are in children Therefore Augustine sayth Hanc ignorantiam animi infirmitatem quam videmus in paruulis nullo modo fuerim in Christo paruulo suspicatus This kind of ignorance and infirmitie of minde which is in children I cannot thinke to haue been in the babe Christ. And what ignorance and infirmitie he meaneth afterward he expresseth Cum motibus irrationabilibus perturbantur nulla ratione nullo imperio cohibentur When their brutish and vnreasonable motions come vpon them they are ruled neither by reason nor any other gouernment These infirmities both in bodie and soule wee denye to haue been in Christ and yet we doubt not to conclude that as Christ grewe in stature of bodie as Augustine sayth Mutationes aetatum perpeti voluit ab ipsa exorsus infantia He passed through the ages of mans life beginning with his infancie so likewise as the scripture sayth he increased in wisedome Luk. 2.52 AN APPENDIX OF THE MANNER of Christs birth The Papists THey say Christ came out of his mothers wombe the clausure not stirred as error 99 he passed thorow the doores when he came in to his disciples the doores being shut Iohn 20.19 and as he passed thorow the stone arising out of the Sepulchre Rhemist annot Iohn 20. sect 2. Bellarm. de Eccles. lib. 4. cap. 9. The Protestants 1. IT can neuer be proued that Christs bodie came either thorowe the wood of the doores or thorowe the stone of the Sepulchre or clausure of his mothers wombe And concerning the last the scripture is euident to the contrarie where it is sayd that our Sauiour Christ was presented to the Lord according as it is written Euery male that first openeth the matrix c. Luk. 2.29 2. We graunt that both the birth of Christ his rising out of the graue his comming in the doores being shut was strange and miraculous because one substance gaue place to another for a time and after the passing of his bodie the place remained whole and shut as before but not in the very instant of passing The red sea gaue place to the Israelites while they passed and closed together againe so did the prison doores open miraculously to the Apostles Act. 5.19 An incredulous Iewe seeing the eare of Malchus so soone healed would not haue thought that Peters sword went betweene it and his head as we are sure it did So we say concerning the birth of Christ that the place gaue way while he passed and closed vp afterward againe as before Augustine bringeth in Christ thus speaking Ego viam meo itineri praeparaui and a little after transitu meo illius non est corrupta virginitas I made a way for my selfe out of the wombe neither by my passage was her virginitie lost Christ had a way out of his mothers wombe but if the clausure had not giuen place there had been no way made Againe he sayth Spatia locorum tolle corporibus nusquam erunt quia nusquam erunt nec erunt Take away space of place from bodies and they shall be no where and if they be no where then are they not at all But the Papists in saying that Christ went thorow the very substance and corpulence of things doe take away from his bodie his proper place for two substances cannot be in one place and therefore they destroy the nature of his bodie THE THIRD PART WHETHER CHRIST suffered in soule The Papists THey vtterly denie that Christ felt any paine or anguish in soule vpon the error 100 Crosse otherwise then for griefe of his bodily torments but doe charge them with horrible blasphemie that doe so affirme Rhemist Math. 27. sect 3. 1. The scripture doth ascribe the worke of our redemption and reconciliation only to the blood of Christ vpon the Crosse Coloss. 1.20 Ephes. 1.7 Ergo the death of the bodie of Christ without any further anguish in soule was sufficient Bellarm. de Christi anima lib. 4. cap. 8. Ans. 1. By the blood of Christ vpon the Crosse must needes bee vnderstood all the parts and circumstances of his passion both his sufferings in bodie and soule for if it should be vnderstood properly the blood of Christ onely were sufficient and so his bodie and flesh should be excluded and if the shedding of his blood be taken simply we shal finde that it was no part of his death for his side was pearced whereout issued water and blood after he had yeelded vp the ghost and all the torments of death were past yea after he had vttered these words vpon the Crosse It is finished that is he had payd the full raunsome for mankind Iohn 19. vers 30.34 Wherefore by his blood must be vnderstood by a Synecdoche when one part is taken for the whole all the other paines and torments which he suffered in his flesh Secondly yea and the paines of the soule to are by that speech fitly expressed for the blood of euery creature is the life thereof Genes 9.4 Leuit. 17.14 But the soule is the life of man Ergo not vnproperly by the shedding of Christs blood euen the vexation and at the last the expiration of his soule and so his whole passion both in body and soule is signified Wherefore as in those places alleadged we read the blood of Christ or the blood of the Crosse so otherwhere in more generall termes the Apostles call it The dying of Christ 2. Cor. 4.10 And the suffrings of Christ 1. Pet. 4.13 Argum. 2. If Christ when he cried out vpon the Crosse O God my God why hast thou forsaken me had felt the wrath of God and despaired of his help he should most greeuously haue sinned Bellarm. ibid. Ans. 1. It cannot be that Christ thus cried out for the paine of bodily death for then he had beene of greater infirmitie then many of his seruants that in the midst of extreme torments neuer complained And therefore it must needs be the burthen of the wrath and curse of God that he endured for our sinne that made him so to cry out vpon the crosse 2. Neither doth it follow that Christ vttered those words in despaire but only to shew the great anguish trouble and perturbation of his spirite being vpon the crosse considered now as a meere man his diuine nature and power repressing and hiding it selfe for a time and although in the vexation of his soule he thus cryed out yet he was not altogether left comfortlesse in spirite in that he said My God
of his abasing and humiliation Fulke annot in hunc locum as S. Paul saith That he made himselfe of no reputation and tooke vpon him the forme of a seruant Philip. 2.7 The Protestants THat Christ our Sauiour by the vertue of his death did ouercome hel and the deuill we doe verily beleeue which may be called a discent into hell that he also suffered the torments of hell vpon the crosse and so descended into hell for vs to abide that bitter paine which we had deserued to suffer eternally we doe also holde and teach for what rather may be called hell then the anguish of soule which he suffered when he being God yet complained that he was forsaken of God Furthermore if descending into hell be taken according to the Hebrew phrase For entring into the state of the dead so we also graunt that Christ descended into hell Fulk Act. 2. sect 11. But for the descending of Christ into hell after your sense to deliuer the Patriarkes from thence when you can proue it out of Scripture we will yeelde vnto you 1. The soule of Christ which he committed into his Fathers hands was in Paradise where he promised the theefe should be with him Luke 22.43 How then could his soule be three daies in hell as you affirme from the time of his death to his resurrection Fulke Luke 11. sect 4. Bellarm. answereth that it was not impossible that the soule of Christ should be in two places at once cap. 15. which is an answere not worthy to be answered for who hath taught them so boldly to builde their phantasies vpon Gods power hauing no warrant not assurance of his wil May not the Vbiquitaries by the same reason proue the omnipresence of Christs humanity because he is able to make his soule and body to be in many places at once as well as in two and so consequently by his power which is infinite as well in all places as in many 2. We beleeue that the Patriarkes and godly Fathers were in heauen or Paradise as well before the resurrection of Christ as after for in as much as they were iustified by faith in his blood they receiued the same crowne and reward of righteousnes that we doe being iustified by the same meanes This we haue proued more at large controu 9. quest 1. Wherefore seeing there were none in hell which they call Limbus Patrum to be deliuered there was no such cause why Christ should descend into hell Therefore he descended not to deliuer the Patriarkes that remained in darkenes 3. They agree not among theÌ„selues about this article of Christs descension to deliuer the Patriarkes Andradius saith it caÌ„not be proued out of Scripture but Bellarmine and our Rhemists doe bring their best arguments for it out of Scripture they alleadge also diuers causes of his descension the Romane Catechisme rendreth two reasons one to set the Patriarkes at liberty the other to manifest the power and vertue of his death in hell but that S. Paul saith was sufficiently manifested and made knowne vpon the crosse Colos. 2.15 Thomas Aquinas beside these addeth a third that as Christ died for vs to free vs from death so it was conuenient that he should descend into hell to deliuer vs from the descension into hell as though Christ by his death did not fully deliuer vs from eternall damnation Some other holde that Christ went thither to suffer the torments of hell that he might fully pay our raunsome by suffering the whole punishmeÌ„t due vnto mankinde but this is a very grosse and erronious opinion for Christ suffered fully in body and soule vpon the Crosse when he cried Consummatum est It is finished that is he had fully appeased the wrath of God by his sufferings Augustine saith plainely that he knew not what good Christ wrought for the iust soules that were in the bosome of Abraham when he descended into hell a quib eum secundum beatificaÌ„ praesentiam diuinitatis nunquam video recessisse From whom I finde hee was neuer absent or withdrew himselfe by the blessed presence of his diuine power Ergo in his iudgement Christ descended not to deliuer the Patriarkes And concerning the soule of Christ he writeth flatly Si mortuo corpore anima latronis ad Paradisum mox vocatur quempiam adhuc tam impium credimus qui dicere audeat quoniam anima Saluatoris nostri triduo illo corporâ—ae mortis apud inferos custodiae mancipetur If the soule of the theefe straightway being gone from the body was called vp to heauen is there any man so wicked to say that the soule of our Sauiour was kept three daies in the prison of hel By his sentence then the soule of Christ passed straight to heauen and descended not to hell AN APPENDIX CONCERNING the place of Hell The Papists THe place where damned spirites are tormented they say is about the center of the earth the lowest of all places and nothing lower then it Bellarm. de error 102 Christi anima lib. 4. cap. 10. Their Limbus Patrum the place of darkenes where the Fathers were before Christ is say they in the highest parte and as it were the brimme of hel Rhemist Luke 1â— 22 Betweene these two places there is a great gulfe or space and there is Purgatory Rhemist Luk. 16. sect 8. Wherefore they conclude veros inferos esse loca subterranea That the subterrestriall and infernall places doe properly make hell Bellarm. cap. 8. And so hell should be properly a place of punishmeÌ„t because of the farre distance from heauen whereas not so much the distance of place as the absence of Gods spirite and losse of his fauour maketh it a place of horror and miserie Argum. 1. Math. 12.40 As Ionas was three daies and three nights in the belly of the Whale so the sonne of man must be in the hart of the earth but the graue is not in the hart but the brimme of the earth Ergo we must needes vnderstand Hell which is in the midst of the earth Bellarm. cap. 12. Ans. 1. This place cannot otherwise be applied then to signifie the burial of Christ and his abode in the graue and his rising againe the third day of his soule it cannot properly be meant for Christ saith he will giue them the signe of Ionas in himselfe but a signe is conspicuous visible and apparent how could then the descending of his soule be a signe vnto them which they knew not neither could see But the laying of his body into the graue and the remaining there to the third day they were all eye witnesses of Also there is great affinity betweene the two Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a signe which is there vsed Math. 12.40 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth sepulchrum a graue the one word being fitly deriued of the other what better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then could he giue them then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his owne graue or Sepulchre Secondly to
that faith was requisite to make a true member of the church here he saith that without faith a mēber cā not be knowen much lesse therfore made 3 The Rhemistes confesse in these very words that in the raigne of their imagined and supposed Antichrist the externall state of the Romane church and publike entercourse of the faithfull with the same shall cease and that there shal be onely a communion in hart with it and practise in secret Annot. in 2. Thess. 2. Sect. 10. Where then I pray you shal be your tabernaculum in sole ciuitas in monte candela splendens in domo your tabernacle in the sunne your Citie in a mountaine your candle shining in the house that is say you in the world Math. 5. Sect. 3. Ergo out of their owne wordes we conclude that the church shall not alwayes be visible and notoriously knowen in the world Lastly we will conclude with Augustine Aliquando in sola domo Noah Ecclesia erat in solo Abraham Ecclesia erat in solo Loth domo eius Ecclesia erat in solo Henoch Ecclesia erat Sometime the church was onely in Henochs house sometime onely in Noah some time in Abraham alone in Loth his house How then hath the church bene alwayes so visible and notoriously knowē to the world when it hath layen hidden some time in one house yea in one man THE SECOND QVESTION whether the Church may erre THis questiō is deuided into two parts First whether the catholike church may erre at all or not Secondly whether the visible church vpon earth may fall away from God into Idolatrie and apostasie THE FIRST PART WHETHER THE Catholike Church may erre in doctrine The Papistes THey do teach that the catholike church can not possiblie erre not onely in matters absolutely necessarie to saluation but not in any thing which error 16 it imposeth and commaundeth whether it be conteined in the word of God or not yea that it can not erre in these things which beside the word of God are commaunded And by the church here they do meane not onely the Pastors and Bishops but the whole companie of the faithfull so that neither that which all the pastors of the church do teach can be erronious nor what is receiued generally of the whole church Bellarm. de Eccles. lib. 3. cap. 14. Rhemist annot an Iohan. 14. ver 16. 1 The church say they is the pillar of truth 1. Tim. 3. Ergo it can not erre We answere First it is no otherwise the pillar of truth then a virgin without spot and wrincle Ephe. 5.27 As that place doth not priuiledge the church frō all sinne and imperfection of life so neither doth this place exempt her from all error in doctrine Secondly she is called the pillar of truth in respect of vs because the truth is preserued in the true church and is not els where to be found not because the truth dependeth vpon the church for S. Paule sendeth not Timothie in this place to learne of the church as though it could not possiblie be deceiued but saith he these things haue I written that thou mayst know how to behaue thy selfe in the house of God ver 14.15 Ergo the word of God is the rule of truth and the church hath no warrant to be kept from error but as she is lead and gouerned by the word of God Thirdly the argument foloweth not for Peter was a pillar and yet erred Gallat 2.9.11 2 They heape many arguments together The church hath the spirite of God to lead it into all truth the gates of hell shall not preuaile against it Math. 16. God hath geuen it Apostles teachers Euangelistes to keepe it in the truth Ephe. 4. Christ hath prayed for the church that it may be sanctified in the veritie Iohn 17. Christ prayed that Peters faith should not faile Ergo the church can not erre Rhemens annot 1. Timoth. 3.15 We answere euery one of the elect hath the spirite of God neither shall the gates of hell preuaile against the faith of any one of the elect to ouerthrow it Christ prayeth for euery one of his Disciples that they may be sanctified in the truth Iohn 17.20 wherefore it foloweth as well by these arguments that no one faithfull man can fall into error The pastors and teachers so long as they folow the Apostles doctrine may keepe the church from error but it is not gathered out of that place Ephe. 4. that the pastors if they swarue from Gods word can not erre Concerning Peter Christ prayed for him that his faith should not faile in that greeuous tentation which he fell into Secondly he prayed not for him as gouernour of the church but as he prayeth for euery faithfull man Iohn 17.23 Thirdly for all this prayer Peter erred Gallat 2. 3 This argument was vsed in the Councell of Basill the Church is without spot and wrincle Ephe. 5.27 Ergo without error We aunswere First S. Paule speaketh there of a glorious church such as it shal be in the kingdome of heauen not of the church as it is vpon earth so Reuel 7.14 The elders which sat round about the throne which are the Saintes in heauen were seene in long white robes which they had washed white in the bloud of the Lambe 2 It foloweth out of this place that the church is as well without sinne as free from error which the diuines in the Councell did also graunt But seeing by their owne confession euery member of the church being clothed in this mortall flesh sinneth how can the church be without sinne If the church consist of men and all men are sinners how is the church free If all the partes and members be sinnefull how is not the whole also polluted with sinne If all the partes of the body be sicke and diseased how can the whole be sound The church also is not ashamed to confesse her selfe to be blacke Cant. 1.5 she shal be made bewtifull and glorious without all spot blemish in the kingdome of God and euen now also is made righteous and iust before God through Christ not because she hath no sinne but because it is remitted and although some errors and imperfections remaine yet shall they be no hinderaunce to her saluation The Protestantes WE doubt not to say that the church of God may erre in some points not necessarie to saluation but can not fall cleane away from God into any dānable error Fulk annot in Ephe. 5. ver 29. That the church may erre as we say we do shew it thus and by the Church we vnderstand the whole companie and congregation the pastors with the people 1 When our Sauiour Christ suffred the church erred in faith Ergo it may erre the proposition is thus proued The church was either in the Scribes and Pharisies or els in the Apostles but both of them erred they in putting Christ to death the other in their incredulitie not beleeuing rightlie in the
second marriage be then doe they disallow second marriage because a man is thereby disabled to be a Minister if not simply yet they make it lesse lawful nay more offensiue and subiect to obloquie and reproch But the scripture maketh no difference betweene first second marriage S. Paul saith For auoiding of fornication let euery man haue his own wife he saith not his first wife but generally so that it is lawfull for auoiding of fornication to marrie the second or the third wife as well as the first 2 If it be as lawfull to marrie the second wife as the first if it be for auoiding of fornication then secōd marriage doth no more hinder the receiuing of orders then the first but the antecedent is true for what should make the second marriage lesse lawful not any dutie that the wife or the husband oweth to the partie deceased for they are free in that respect set at libertie Rom. 7.3 Neither is the end of marriage made frustrate more now then before for hee that marrieth the second time may haue as good cause to doe it for auoiding of fornication as he had at the first 3 Second marriage make the worst of it you can is not so great a blot as fornication or adulterie or to haue a Concubine but these were no lets of priesthood in poperie Nay we reade that Augustine in the purer age of the Church that confesseth he had two Concubines yet afterward was made presbyter and at the last a Bishop for all that Wherefore there is no reason that exception should be taken against a twice married man seeing a fornicator is free Lastly of this opinion Augustine seemeth to be That it is as lawfull to marrie the second time the third as the first Ait Apostolus mulier alligata est viro quamdiu vir eius viuit non dixit primus secundus tertius aut quartus The woman is bound sayth the Apostle so long as her husband liueth he sayth not the first husband second third or fourth So the woman is as free after the first or second husbands death as when she was a virgin Yet if she can content her selfe with her widowes estate and haue the gift of continencie she shall do better not to marrie But if she haue not it is better to marrie S. Paul sayth not the first second or third time but so often as she hath neede rather then to burne THE THIRD PART WHETHER MINISTERS ought to refrayne the companie of their wiues being entered into orders The Papistes THey confesse that Peter and other of the Apostles were married but after their calling they had no companie with their wiues Rhemist Math. 8. sect 3 error 79 And so ought the Ministers of the Gospell sayth Bellarmine be kept from the vse of their wiues to whom they were married before their calling 1 The Priests of the lawe were bound to withdrawe themselues during the time of their seruice while they attended vpon the sacrifice and to forbeare the companie of their wiues much more the Priests of the lawe that must alwayes offer sacrifices must be alwayes free from matrimonie Rhemist Luk. 1. sect 10. Ans. 1. The Leuiticall priesthood did represent and shadowe forth the priesthood of Christ and their legall cleansings washings abstinence purifyings did shewe forth the holines and perfection of the priesthood of Christ wherefore the lawe of their abstinence doth no more binde vs then other of their legall purifications they haue their end in the priesthood of Christ. 2. We acknowledge no sacrificing priesthood in the newe testament nor any sacrifice in the Church for sinne but onely that sacrifice of atonement vpon the Crosse but our sacrifices are spirituall of praise and thanksgiuing therefore the argument followeth not from the priests of the law to those that are no priests Fox pag. 1166. 3. Purenes of life we grant is as much required now in Ministers of the Gospell as it was then in the priests of the lawe therefore they ought as well to haue libertie to marrie seeing matrimonie is the best remedie agaynst fornication and vncleannes of life 2 Another argument they picke out of S. Paules words 1. Corinth 7.5 Defraude you not one another vnlesse it bee by consent for a time that you may giue your selues to prayer If the lay man cannot pray vnlesse he abstaine from his wife the Priest that must alwaies pray must alwaies abstaine Rhemist Ans. 1. The lay man is bound to offer prayers alwaies as well as the Priest and so by this reason neither ought any lay man to performe his duetie to his wife if it were an hinderance to praier 2. S. Paul speaketh not here of all praier but of a speciall kind which to be made more feruent requireth fasting and abstinence which kind is not alway necessarie but vpon some certaine occasion 3. It is so farre off that a lay man cannot pray vnlesse he abstaine from his wife that many times he prayeth more quietly then he that is vnmarried or abstaineth if he haue not dominion ouer his lust Fulk annot 1. Cor. 7.5 The Protestants NEither the Apostles forsooke the companie of their wiues after they were called and chosen of Christ neither ought the Ministers of the Gospell to renounce abandon and forsweare the societie and fellowship of their wiues but rather to liue with them in all temperance and sobrietie for the good example of others 1 It is proued out of the 1. Cor. 9.5 that Peter the other Apostles did leade about their wiues in their companie and S. Paul there sayth that he also might vse the same libertie Likewise 1. Timoth. 3.5 S. Paul giueth rules concerning the house and familie of the Minister his children the behauiour of their wiues vers 11. But where I pray you is it fitter for the Ministers wife and children to be then with her husband By these places it is apparant that Ministers wiues were not excluded from their husbands companie as a thousand yeere after more it was decreed by Anselme that they should not dwell in house with their husbands nor talke with them without two or three witnesses Fox pag. 1167. 2 It is cleane contrarie to the scripture First our Sauiour sayth whosoeuer putteth away his wife except it be for fornication causeth her to commit adulterie Math. 5.32 By this rule therefore a Minister ought not for any other cause to put away and dismisse his wife but for fornication Ergo it is not lawfull because of his calling or vpon any other colour to send her away Secondly S. Paul sayth They ought not to defraud one another but for a time and that with consent 1. Corinth 7.5 Therefore if the wife will not consent her husband cannot goe from her nay though there be consent yet they must be asunder but for a time they cannot by consent altogether breake off and dissolue their marriage which was made before God though they would neuer
which is nothing but aduocation Dan. 10.23 Math. 18.10 Rhemist annot 1. Iohn 2. sect 5. Ans. First the argument followeth not for the Angels at the appoyntment of God may serue for our protection and defence though they be not aduocates for vs to obtaine remission of our sinnes Secondly the places alleadged proue no such aduocation of Angels but onely defence and protection Dan. 10.23 The Angel was readie at the first praiers of Daniel but he was letted a while This proueth that angels may knowe our praiers when it pleaseth God and be ministers of his helpe vnto vs which we denye not not that they are our aduocates The Protestants THat angels are not to be worshipped nor inuocated as mediatours intercessors or aduocates the scripture speaketh euidently 1 Coloss. 2.18 Let no man beguile you in the humblenes and worshipping of Angels Ergo not lawfull to pray vnto them or to worship them Rhemist The Apostle speaketh heere against the wicked doctrine of Simon Magus that affirmed that the angels both ill and good were mediators for vs vnto God and against the superstition of the Iewes that worshipped the angels by whom the law was giuen Ans. The Apostle condemneth both these superstitions as likewise the popish inuocation of angels because all will-worship is forbidden which is not after the prescript of Gods word Coloss. 2.23 Fulk in hunc locum 2 If any man sinne sayth the Apostle we haue an aduocate with the father Iesus Christ the Iust he is the propitiation for our sinnes Iohn 2.2 Ergo Christ onely is our aduocate Rhemist Christ is our aduocate in the highest degree because by himselfe and his owne merites without the assistance of any other he obtaineth pardon for vs. The other as angels and Saints are as secondary intercessors that obtaine not any thing by their owne merites but onely through Christ. Ans. First he onely and properly is an aduocate that can pleade the iustice of his clients cause which euery one that prayeth for vs cannot doe for though the angels and Saints departed should pray for vs which we knowe not by the scriptures as our brethren vpon earth doe yet should they not be mediatours and aduocates but petitioners and intreators for vs Fulk ibid. Secondly we gather many strong arguments out of this place for the sole sufficient aduocation of Christ. First the Sonne is the best and onely sufficient aduocate with the father therefore where we may haue free and bold accesse to the Sonne Heb. 4.16 what need haue we of the seruants helpe 2. He is the only aduocate that is iust and righteous before God so onely is Christ the angels are imperfect in his sight Iob. 4.18 Ergo. Thirdly he must be our aduocate that is also the propitiation for our sinnes Ergo onely Christ. Augustine saith Dicitis angelos nos colimus vtinam illos coleretis facile ab illis disceretis illos non colere But ye will say ye worship not images but Angels I would you did truely worship and reuerence them for you should soone learne of the Angels not to worship the Angels in Psal. 96. THE NINTH GENERALL CONTROVERSIE CONCERNING SAINTS DEPARTED THis Controuersie hath two parts first of those that being departed suffer some punishment after this life Secondly of those that are straight receiued to ioye in heauen The first part hath two questions first of the place of darknesse where the faithfull remained till the comming of Christ as the Papists imagine Secondly of Purgatorie THE FIRST QVESTION OF LIMBVS PATRVM where the Patriarkes were imagined to be The Papists THey haue deuised and imagined in their foolish conceit foure infernall and subterrestrial places Hell Purgatorie Limbus infantium where children remaine dying without baptisme and Limbus Patrum where the Fathers were before Christs comming These places they distinguish three waies first by the situation Hell is lowest Purgatorie is next Limbus infantium in the third place Limbus Patrum vppermost Secondly they differ in measure of punishment some of them haue poenam damni and poenam sensus a double punishment both of losse in that they are excluded heauen and of paine also as Hell and Purgatorie the other two Limbi are but dungeons of darknes onely where they suffer no other smart or paine but are onely absent from God Thirdly they differ in time and continuance say they Hell and the dungeon of children shall abide for euer but Purgatorie and the dungeon of the fathers are temporall the one that is Limbus Patrum is many yeeres agoe dissolued and Purgatorie also shall cease say they at the comming of Christ Ballarm de purgat lib. 2. cap. 6. This then is their opinion that the Patriarkes and Prophets before Christs comming were not in heauen but were kept in an infernall place of darknesse yet without paine and were deliuered by Christs descending into hell Bellarm. de Christi anima lib. 4. cap. 11. Rhemist Heb. 9.8 Argum. First Heb. 11.40 God prouiding a better thing for vs that they without vs should not be perfect That is say the Rhemists the Fathers of the law could not be admitted to the ioyes of heauen till the Apostles and other of the new lawe were associate with them and a way made into heauen by the death and ascension of Christ Rhemist ibid. Ans. First by this reason the Patriarkes could not enter into heauen before the death of the Apostles if there were no enterance found vnlesse they were associate with them Secondly if the way were not opened before Christs ascension then the Patriarkes could not ascend before where were they then al those 40. daies for they were deliuered out of Limbus Patrum before Christs resurrection Thirdly there is therefore no such meaning of this place but it is to be vnderstood of the resurrection when as all the elect shall be consummate together and enter bodie and soule into heauen Fulk 2 Zachar. 9.11 I haue loosed thy prisoners out of the pit where there is no water That is out of Limbus Patrum Bellarm. de Christi anima lib. 4. cap. 11. Ans. Augustine giueth a cleane contrarie sense of the place by the pit without water he vnderstandeth Humanae miseriae siccam profunditatem sterilem vbi non sunt fluenta iustitiae sed iniquitatis lutum The drie and barren dungeon of humane miserie where there are no springs of iustice but the puddle and mire of iniquitie That is the Prophet speaketh of the deliuerance of the people from their cruel and vniust bondage and captiuitie 3 1. Pet. 3.19 In the which spirit he also went and preached vnto the spirits that were in prison which sometime had been disobedient in the daies of Noe. This place proueth euidently sayth Bellarm. that Christ descended into hell and deliuered the fathers from thence De Christi anima lib. 4.13 Ans. The place can haue no such meaning First by the spirit here the humane soule of Christ cannot be vnderstood but is diuine
power for he was not quickned or restored to life by his humane soule but by his diuine power his soule was ioyned againe to his bodie Augustine also giueth another reason why he cannot be said to be quickned or made aliue in spirit that is in his soule for then he must haue died before in soule But Mors animae peccatum est à quo ille immunis fuit But the death of the soule is sinne from the which Christ was free 2 The Apostle speaketh onely of those which were incredulous and disobedient not of the faithfull such as the Patriarkes were and Prophets Yea sayth Bellarm. they might be vnbeleeuers at the first but after repented before they dyed Ans. Then the Apostles comparison could not hold if any were saued without the Arke for as then eight persons onely were saued all without the Arke perished so now without baptisme and faith of the Church for by baptisme he vnderstandeth not the washing of water but the inward grace of the spirit none can be saued If then any were saued out of the Arke there may now also be saluation out of the Church Augustine also sayth Ii modò qui non crediderunt Euangelio illis intelligantur esse similes qui tunc non crediderunt cum fabricaretur arca They which now beleeue not the Gospell are like to them which beleeued not then while the Arke was in making And they which doe now beleeue and are baptized are like to those which then were saued in the Arke Augustine thinketh therefore that they were incredulous persons and vtterly perished both bodie and soule And so is our opinion 3 The text saith not he went and deliuered but went and preached for Augustine calleth it an absurd thing to thinke that the Gospell was preached to them that were dead which in their life time were incredulous for if the Gospell bee preached in Hell sayth he it would followe that it is not necessarie it should be preached here in the world if men when they are dead may heare it and be conuerted And againe it would ensue sayth he that there should bee a Church in hell for where the word is preached there is a Church Wherefore he concludeth that it must needes be vnderstood of Noah his preaching in the spirit and power of Christ Arcae fabricatio praedicatio quaedam fuit The building of the Arke was a kinde of preaching Epistol 99. So also he expoundeth that 1. Pet. 4.6 The Gospell was preached to the dead Ex circumstantia loci apparet eum intelligere eos qui nunc mortui sunt sed olim in vita Euangelium audiuerunt Commentar in epistol ad Roman 4 The text is not that were in prison but doth better beare this sense that are So the Apostles meaning is this that they which were incredulous and disobedient in time past when Noah in the spirit of Christ or Christ by his spirit in Noah preached to the world were then destroyed in the flood now for their increduliti◠are punished in the prison of hell The Protestants THat the holy Patriarkes Fathers and Prophets dyed in the same faith before the comming of Christ which all true Christians doe now hold and were presently receiued into the ioyes of heauen and not kept in any infernall place or dungeon of darknes thus it is proued 1 They had all faith and beleeued in Christ yea the same faith that is now preached as it is defined by the Apostle Heb. 11.1 They also by this faith obtained remission of sinnes Rom. 4.7 Blessed are they whose iniquities are forgiuen as it is alleadged out of the Psalme Ergo they were blessed but out of the kingdome of God there was no blessednesse to be found therefore they also went to heauen 2 If the heauens were not opened before Christs ascension as the Rhemists affirme then none went to heauen before Christ ascended But that is false Henoch and Elias by their owne confession were taken vp into Paradise so was the soule of the theefe vpon the Crosse. But Paradise is heauen yea the third and the highest heauen as S. Paul calleth it 2. Corinth 12.4 And so Augustine expoundeth that place Voluit Deus Apostolo demonstrare vitam in qua post hanc vitam viuendum est in aeternū The Lord would shew vnto the Apostle that life wherein after this life we shall liue and remaine for euer De Gene. lib. 12.28 These three therefore went to Paradise which is no infernall or place of darknesse but a Celestiall habitation of ioy light and felicitie They were not then in Limbo Patrum in the dungeon of the Fathers Wherefore we conclude there was accesse to heauen before the ascension of Christ. 3 The Fathers and Patriarkes before Christs comming were in Abrahams bosome but that was no infernall place or prison such as they imagine Limbus Patrum to be Augustine proueth that it could not be membrum or pars inferorum a member or part of Hell or any infernall place as the Iesuits hold First the text saith there is magnum chaos a great gulfe a great distance betweene Luk. 16.26 and vers 23. The rich man sawe Abraham a farre off wherefore it is not like that both those places should be infernall Secondly Abrahams bosome was quietis habitatio faelicitatis sinus a place of rest and blisse but so is not any infernall place where there is horror and darknesse Thirdly the place where the rich man was is called Hell or infernall there is no such thing sayd of Lazarus that he was in any lower place but aboue in some high and farre distant place for the rich man is sayd to lift vp his eyes Augustine then concludeth Ne ipsos quidem inferos vspiam scripturarum locis in bono appellatos reperire potui Epistol 99. I doe not finde that this word infernall is taken any where in the scriptures in the good part And therefore the bosome of Abraham being a place of rest sayth he cannot be any infernall place AN APPENDIX OR APPERTINANCE OF THIS question concerning the apparition of Samuel The Papists THey hold opinion that it was the very soule of Samuel that appeared at the error 10 witches house at Endor vnto Saul and vse it as an argument to proue that the soules of the Patriarkes were not in heauen but in some infernall place before Christs comming because Samuel ascended out of the earth Bellarm. De Christ. anim lib. 411. Argum. 1. Because he that appeared to Saul is called Samuel in the text Augustine answereth that the Images of things are called by the names of the things themselues as Genes 41. Pharao sayd he sawe eares of corne and fat and leane kine in his dreame when they were but the images of such things So the diuell because he appeared in the shape of Samuel Samuel himselfe is sayd to be seene Ad Simplicianum lib. 2. quaest 3. Argum. 2. Ecclesiastic 46 It is set downe as a commendation of Samuel
it may be enquired and it may either be safely found out or remaine hid and vnknowne to the faithfull Enchirid. 69. Augustine saith A faithfull man may safely be ignorant of Purgatorie The Papists error 12 2. THey say they onely goe to Purgatorie that dye in their veniall and light transgressions or which haue their sinnes remitted but not satisfied for the punishment Bellarm. lib. 2. de Purgat cap. 1. The Protestants FIrst we denye that any sinnes are of their owne nature veniall as they affirme for the wages of al sinne without the mercie of God is death Ro. 6.23 Secondly what equitie should there be in this that veniall sinnes should be punished with the hellish fire of Purgatorie that exceedeth al the afflictions of this life yea and a longer time then any man liueth vpon earth for the Pope taketh vpon him to pardon for thousands of yeeres and yet mortall and deadly sinnes as they call them may be satisfied for here where neither the penance can be so grieuous nor so long Thirdly the sinne once remitted there remaineth no punishment Mark 2.5 Christ saith to the sick of the palsie Thy sinnes are forgiuen thee and vers 10. That ye may knowe that the Sonne of man hath authoritie on earth to forgiue sinnes I say vnto thee arise take vp thy bed and walke The releasing him of the punishment of his bodie was a signe that his sinnes also were forgiuen and the sinne being remitted the punishment also ceaseth Wherefore who so leaueth the world without sinne is no more guiltie of any punishment The Papists 3. THe soules in Purgatorie doe neither sinne any more neither can they merite error 13 Ecclesiastes 9.5 The dead knowe nothing at all vers 10. there is neither worke knowledge nor wisedome in the graue Bellarm. cap. 2. The Protestants WE say that if there were any such place as Purgatorie the soules there tormented must needes both increase in charitie and righteousnes because the more they are purged the more pure they are and the lesse drosse is in them and being in vnspeakable torments they cannot choose but tremble and feare yea and also be disquieted in their soules as the Saints were sometime in their afflictions here vpon earth and therefore cannot be without sinne for feare hath painfulnes as the Apostle saith and he that feareth is not perfect in loue 1. Iohn 4.18 Ergo a seruile or slauish feare is sinne That place alleadged doth not onely take away meriting or working from the dead but all knowledge and vnderstanding And it is spoken in the person of the Epicure and sensuall man that thinketh that the dead knowe nothing The Papists 4. THey affirme that the soules in Purgatorie are certaine of their saluation in error 14 the midst of their torments for euery soule departed straight after death receiueth sentence of life or death Bellarm. cap. 4. The Protestants Ans. FIrst that euery soule is iudged presently after death we grant and it maketh strongly against your Purgatorie for the sentence giuen is either of death or life and the sentence being giuen is accordingly executed so that they which receiue sentence of life goe presently to heauen the other to hell For to what purpose els should the sentence be giuen if it be not straightwaies in force So S. Paul saith that they which looke to be clothed with their house from heauen shall not be left naked or vnclothed 2. Cor. 5.2 3 4. But if some soules ordained to life eternall should pause a while in Purgatorie being vnclothed of their flesh they should be left altogether naked hauing not yet receiued their clothing from heauen Secondly where there is securitie of saluation there is the greatest comfort ioy that can be how then can the soules in Purgatorie be so grieuouslie tormented which cannot be els where then in their conscience for as for the whipping scalding freezing of soules in Purgatorie they are but old wiues fables the ioy then of the soule is in the conscience so is the sorowe how then can both these be matched in the soule together to haue vnspeakable ioy as also to feele most horrible paine 5 In these poynts alreadie set downe our aduersaries we see are bold to define certainly of Purgatorie but there are as many poynts and somewhat more which they leaue in doubt and vncertaine First where Purgatorie should bee Bellarmine gesseth it is in the bowels of the earth next to hell cap. 6. so doe the Rhemists Luk. 16. sect 8. But they doe not all agree neither hath their Church defined it Secondly they cannot tell how many yeeres Purgatorie endureth whether an hundred or two hundred or thousands of yeeres Thirdly they can not tell certainly whether it be materiall fire which burneth in Purgatorie but they say it is probable Fourthly neither cā they shew how corporall fire should worke vpon the soules in Purgatorie being spirituall and incorporall Bellarmine cap. 12. Fiftly they are vncertaine whether the diuels or angels be the tormentors in Purgatorie cap. 13. Sixtly whether the paine of Purgatorie be at all time alike or by little and little slaked toward the end and whether it doe exceede all the paines and sorowes of this life they yet remaine vncertaine and are not able to determine Bellarm. lib. 2. de purgat cap. 14. Let vs leaue them therefore with their vncertainties and brainsicke phansies for the vaine inuentions and imaginations of men haue no end but are fitly by the Prophet cōpared to sparkles that leape out thick out of the fire but are soone extinguished Walk saith the Prophet in the light of your fire and sparkes that you haue kindled that is as the sparkes giue but a dimme light for a man to walke by he may stumble and grope about still for all that light euen so no maruaile if the Papists doe wander vp and downe in their imaginations walking by the light and sparkles of their phantasticall and mathematicall fire of Purgatorie THE THIRD PART WHETHER THE PRAIERS OF the liuing or any other workes of theirs doe profite the dead The Papists THeir opinion is that the praiers of the liuing are neither auailable for the Saints in heauen for they neede them not not for the damned in hell for they cannot be helped but onely for the soules tormented in Purgatorie who doe finde great ease say they by the praiers of the liuing and therfore we ought to pray for them Bellar. lib. 2. de purgator cap. 15.18 Rhemist annot 2. Thessal 2. sect 19. Argum. 1. Christ while he liued profited the dead for he raised to life the rulers daughter Math. 9. the widdowes sonne Luk. 7. and Lazarus which were dead therefore euen so the members of Christ ought one to helpe another the liuing the dead Bellarm. cap. 15. Ans. First is not here a strong argument thinke you Christ raised Lazarus and some others from death to life Ergo we ought to pray for the dead for it followeth
not that vpon the miraculous workes of Christ we should build the ordinarie dueties of Christians Augustine would haue told you that Christ is not to be imitated in such workes Non hoc tibi dicit non eris discipulus meus nisi ambulaueris supra mare aut nisi suscitaueris quatriduanum mortuum He saith not vnto thee Thou shalt not be my disciple vnlesse thou walke vpon the sea raise one that hath been dead foure daies But Learne of me for I am humble and meeke Secondly if prayer for the dead be vnto vs as the raising of the dead was to Christ then as all the dead are to be praied for so Christ should haue raised againe all that went then to Purgatorie or els by your conclusion he failed in charitie as we doe now if we pray not for the dead as you beare vs in hand Thirdly though the Saints departed and the faithfull liuing are members of the same bodie and so are bound in loue one to the other yet it followeth not that one should pray for the other They with vs and we with them doe wish and long to see the redemption of the sonnes of God accomplished Reuel 6.10.22.20 But charitie bindeth vs not one to pray for another because we knowe not one the particular needes of another Nay to pray for any departed is against the rule of charitie for loue beleeueth all things and hopeth all things 1. Corinthians 13.7 Wee ought to hope the best of the dead that they are at rest but in praying for them wee presuppose they are in miserie and so neede our prayers therefore wee hope not the best of them as charitie willeth vs. Argum. 2. Iohn 5. vers 16. The Apostle sayth There is a sinne vnto death for the which a man ought not to pray that is deadly sinne wherein a man dyeth without repentance but for other sinnes not vnto death whereof men repent themselues it is lawfull to pray Ergo we may pray for those that are departed not in deadly sinne for this place is properly to be vnderstood of praying or not praying for the dead because so long as a man liueth he may be prayed for because all sinnes are pardonable in this life Rhemist ibid. Ans. First a sinne vnto death is not onely finall impenitencie but sinne also against the holy Ghost such as was the sinne of Iudas and of the Pharisees Secondly though we should vnderstand it of finall impenitencie yet it is but a soâ—y argument some of the dead ought not to be praied for Ergo the rest may Thirdly the text cannot be vnderstood of praying for the dead for the text sayth not If any man see that his brother hath sinned not vnto death but If he see him sinning but the dead doe neither sinne nor are seene to sinne Fourthly whereas you say that all sinnes are pardonable in this life our Sauiour Christ saith contrary that the sinne against the holy Ghost can neuer be forgiuen neither in this world nor in the world to come Plura apud Fulk ibid. The Protestants TO pray for the dead is a worke neither pleasing before God because he hath no where commanded it nor auailable for them that are departed because they haue their iudgement alreadie While we liue let vs one pray for another but when we are gone the praiers of the liuing helpe vs not Argum. 1. The ground of this popish opinion of prayer for the dead is their superstitious deuise of Purgatorie for none els doe they hold it lawfull to pray for but for the soules onely in Purgatorie But there is no Purgatorie as we haue shewed before after this life our purging is onely in this life Christ hath by him selfe purged our sinnes Hebr. 1.3 Christ his bloud is the chiefe and onely purgation of our sinnes there are also other inferiour and ministeriall purgings whereby that onely soueraigne purging is made beneficiall and applied vnto vs as the inward operation and worke of the spirit is compared to fire Math. 3.11 1. Corinth 3.13 There is also a purging fire of affliction compared by the Prophet to fullers sope Malach. 3.3 There also shall be a third purging fire in the day of the Lord 1. Pet. 3.7 when as the corruption and mortalitie of our bodies shall be purged away and then shall our mortalitie put on immortalitie 1. Corinth 15.53 Other Purgatorie after this life we acknowledge none Seeing then that there are no soules in Purgatorie and for none els it is lawfull to pray but for the soules tormented in Purgatorie it followeth that we are to pray for none at all that are dead Argum. 2. No prayer is acceptable to God without faith We must pray without wauering and doubting Iames. 1.6 But so can we not pray for the dead for we cannot tell in what case they are for whom we pray whether they be in heauen hell or purgatorie and therefore we cannot assure our selues that our prayers are heard but must needes pray with great doubting and wauering of the mind Ergo such praiers are in vaine Iames 1.7 Argum. 3. Our praiers profite not the dead because there is no place after this life for repentance or remission of sinnes for this should be the end and intendment of our praier that they might be released of their sinnes and eased of their paine There is no remission of sinnes after death because there is no true repentance repentance there is none because there can be no amendment of life which alwaies followeth repentance for Iohn Baptist that was a preacher of repentance bid not onely the people to repent but to bring forth fruites worthie repentance Math. 3.2.8 So saith the Prophet Ezechiel If the wicked will returne from his sinnes and doe the thing that is lawfull he shall liue and not dye 18.21 There are two parts then of repentance as Isay sayth Cease to doe euill learne to doe well 1. Isay. 16.17 But there is no place of working out of the bodie Ergo then no repentance To this Augustine agreeth Non est apud inferos poenitentia ad salutem proficiens ecce nunc tempus est salutis nunc tempus remissionis In hac vita poenitentiae tantum patet libertas post mortem nulla correctionis est licentia De tempor serm 66. In hell or among the dead there is no repentance vnto saluation behold now is the time of saluation the time of forgiuenes In this life onely haue men libertie to repent after death there is no place for amendment What is become now I pray you of your Purgatorie repentance after this life there is no saluation to be had because there is no remission of sinnes no remission of sinnes because there is no repentance there is no repentance because there is no amendement Rhemist Our Sauiour saith Math. 12.32 that blasphemie against the spirit shal neither be forgiuen in this world nor the world to come Ergo some sinnes may be forgiuen in the world
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
annot Hebr. 7. sect 7. Wherefore they which minister vnder the Gospell are worthilie called Priests which word doth so certainely implie the authoritie of sacrificing that it is by vse made the onely English of Sacerdos Rhemist act 14. sect 3. The Protestants FIrst we hold it to be a great blasphemie to say that the Priesthood sacrifice of Christ vpō the Crosse is not that sacrifice or Priesthood into the which the old sacrifice Priesthood was translated changed The Apostle proueth the contrary for that sacrifice whereby the new Testament is established is that whereunto the old sacrifice and Priesthoode is translated but this is done by the singular sacrifice of Christ who is the suretie of a better testament Hebr. 7.23 Ergo his singular sacrifice vpon the crosse is that whereinto the old Leuiticall sacrifices are changed and no other Againe the Priesthoode after Melchisedechs order is that into the which the old Priesthoode is changed but the Priesthoode of Christ vpon the Crosse was after that order Ergo. But here they are not ashamed to denie that the sacrifice of Christ vpon the Crosse was after Melchisedechs order but doe most impudently and blasphemously affirme that it was after the order of Aaron Heskin lib. 1. cap. 13. And thus euery vile massemonger shall be more properly a Priest after Melchisedechs order then Christ himselfe Secondly none but Christ is a Priest after the order of Melchisedech for vnto whome the Lord saide Thou art a Priest for euer after the order of Melchisedech to him the Lord saith also in the same Psalme Sit thou at my right hand Psal. 110. But this cānot agree to any popish Priest therefore not the other Againe the Apostle maketh this difference betweene the Priesthoode of the lawe and the Gospell because then there were many Priests they being prohibited by death to continue but Christ is the onely Priest of the New Testament because he dieth not Heb. 7 23.24 If they answer as they doe that although there be many Priestes yet it is but one Priesthoode because Christ concurreth with them in the actes of the Priesthoode Rhemist We answer first Christ concurreth with his faithfull ministers in the actes of their Ministerie but no such Priesthoode doe wee acknowledge Secondly so Christ concurred in the actes of the Leuiticall Priesthoode and the sacrifices of the law that were rightly offered wherefore this concurrence of Christ dooth no more take away the multitude of Priests in the Gospell then it did in the lawe Thirdly concerning the name of Priests in their sense as it implieth an authoritie of sacrificing we vtterly abhor it secondly but as it is deriued of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth an Elder we refuse it not but wish rather that it had not bin abused in cōmō speach to signifie popish sacrificers Thirdly as for the word sacerdos which may be englished a sacrificer we finde it no where in the New Testament giuen to the ministers of the Gospell and so much Bellarmine confesseth cap. 17. And therefore vnfitly and vnproperly agreeth vnto them If some of the fathers haue confounded the names of Sacerdos and Presbyter they are not to be commended The word Sacerdos a sacrificer being a proper name of the Leuitical Priests cannot properly be attributed to the Ministers of the Gospell To conclude this word Priest as it is the English of Sacerdos we doe not approue but as it giueth the sense of Presbyter from whence it is deriued we condemne it not for so it signifieth nothing else but an Elder If common vse of speech haue drawne it to a contrarie sense it would be amended Augustine saith Sacerdotiū Iudaeorum nemo dubitat c. No faithful mā doubteth but that the Priesthood of the law was a figure of the royall Priesthoode in the Church whereby all that pertaine to the bodie of Christ are consecrated He acknowledgeth no other Priesthood abiding in the Church then that whereby all Christians are made Priests to offer spirituall sacrifices vnto God through Christ. THE THIRD QVESTION OF THE VERTVE AND efficacie falsely ascribed to the sacrifice of the Masse The Papists 1. THey blasphemously affirme that it is a sacrifice propitiatorie that is auailable error 130 to obtaine ex opere operato by the very worke wrought remission and pardon of all their sinnes Trident. Concil sess 22. can 3. Argum. Christ himselfe sayth in the institution This is my blood shed for you for the remission of sinnes Ergo the sacrifice of the Masse is auaileable for remission of sinnes Bellarm. lib. 2. de miss cap. 2. The Protestants Ans. FIrst Christ instituted no sacrifice as we declared afore but onely a Sacrament in remembrance of his death and passion Secondly the Sacrament rightly administred serueth to assure our faith of remission of sinnes by the death of Christ but it doth not by it owne vertue conferre remission of sinnes neither profiteth by the worke wrought for the Apostle sayth That without faith it is impossible to please God Hebr. 11.6 wherefore no action is accepted of God not proceeding of faith Argum. The Apostle sayth Where there is remission of sinnes there is no more sacrifice for sinne Hebr. 10.18 Seeing then remission of sinnes is fully obtained by the death and sacrifice of Christ there can be no more sacrifice for sinne Ergo the Masse is no sacrifice for sinne The Papists 2. THe sacrifice of the Masse is not onely propitiatorie for sinnes but auaileable error 131 to obtaine all other benefites as peace tranquilitie health and such like Bellarm. cap. 3. Argum. S. Paul willeth That prayers and intercessions should be made for all men especially for Kings that we may leade a godly and a peaceable life 1. Timoth. 1.1 These are the prayers which are made in the celebration of the Masse Bellarm. The Protestants Ans. FIrst the Apostle speaketh generally of al prayers made by whomsoeuer as it appeareth vers 8. Therefore this place is vnfitly applied to the praiers of Priests in the Masse Secondly this place proueth that temporall benefites are obtained by faithfull prayers not by the sacrifice of the Masse which S. Paul neuer knewe Thirdly Augustine indeed expoundeth this place of the publike prayers of the Church vsed in the administration of the Sacrament for he calleth it Domini mensam the Lords table not the altar he meaneth nothing lesse then your popish Masse Argum. It is contrarie to the institution of Christ to applie the Sacrament for any such temporall or external vse It was ordained to be receiued in remembrance of Christs death to assure vs by faith of remission of sinnes and other spirituall blessings not to giue vs assurance of health peace life prosperitie for the obtaining of such blessings according to the will of God other meanes are appoynted The ministerie of the Sacraments no more serueth for such vses then the preaching of the word THE FOVRTH QVESTION FOR WHOM THE sacrifice of
sed ad arbitrium Dei orationes sanctorum Sinnes are not loosed or retained at the pleasure of men but according to the will of God and praiers of his Church The Papists error 24 2. THe satisfactorie and meritorious workes of the Saints which doe abound being communicable and applicable to the faithfull that want are the very ground of the indulgences and pardons of the Church and the very treasure thereof and to be dispensed according to euery mans neede by the pastors of the Church 2. Corinth 2. sec. 5. Coloss. 1. sect 4. The Protestants HEre are many blasphemies and vntruthes couched together 1 That a mans penalties may exceede and bee greater then his sinnes and so his abounding may supplie another mans want for thus the Rhemists say which cannot stand with the iustice of God to punish a man more then he hath deserued And it is contrarie to the Scriptures Enter not into iudgement with thy seruant for in thy sight shall none that liueth be iustified Psalm 143.2 And Iob saith If the Lord should call him to account he should not answere one to a thousand 9.3 2 How can the Church gouernours dispense the merites of one to another Who made them stewards of another mans good Yee say also the contrarie your selues That the abounding passioÌ„s of the Saints are applicable to others by the sufferers intention Rhem. 1. Colo. 2.2 Then not by the Churches dispensation 3 It is a great blasphemie that one may bee holpen by another mans merites and it doth derogate from the death of Christ whose onely merites are the treasure and storehouse of the Church The most righteous man that euer was can but saue his owne soule Ezech. 14.14 And that onely by Christ. Augustine saith Vnusquisque pro se rationem reddet nec alieno testimonio quisquam adiuuatur apud Deum vix sibi quisque sufficit c. Euery man shall giue account for himselfe before God no man is holpen by the testimonie of another the testimonie of his owne conscience doth hardly suffice for himselfe The Papists 3. THe dispensing of pardons and indulgences is onely committed they say error 25 to the chiefe magistrates the Popes and Bishops and as the Bishops in their Diocese haue especiall cases reserued to themselues wherein inferiour Priests are not to deale so the Pope hath also his proper reseruations wherein other Prelates are not to meddle Concil Trident. sess 14. cap. 7. The cases reserued to the Pope are 51. in number Fox pag. 785. The Bishop of Paris ann 1515 reserued these cases to himselfe to dispense in murder witchcraft sacrilege heresie simonie adulterie ex Tileman Heshus loc 9. de poeniten err 63. Likewise the yeares of their pardons are limited Bishops may not exceede 40. dayes pardon the Pope may be lauish in his hundreds and thousands yea and this reseruation of cases standeth not onely with the externall policie of the Church but is of force euen before God Concil Trident. sess 14. cap. 7. The Protestants WE will not much contend with them about reseruation of cases for wee acknowledge no such power to giue pardons or indulgences either in superior or inferior Priests yet wee will shew how this deuise of theirs standeth not with their owne doctrine Argum. 1. It is a greater power to remit the sinne then to release the punishment but euery Priest hath the greater power as they say to remit sinnes yea as fullie as hath the Pope himselfe Allen in his booke of pardons cap. 2. Ergo why haue they not the lesse power which is by indulgence to dispense with the punishment And that of these two the remission of sinnes is the greater it is confessed by the Rhemist 2. Corinth 2. sect 6. Argum. 2. In the point of death the reseruation of cases hath no place but at that time euery Priest may absolue from all manner sinnes and punishment Concil Trident. sess 14 cap. 7. But euery houre is with some and ought to be with all the point of death because we are vncertaine when it commeth and therefore ought alwaies to be in a readines Therefore euen by their owne rule euery Priest hath at all times authoritie to absolue in all cases Againe if those words of Christ be spoken to all ministers and preachers of the Gospell Iohn 20.22 Whose sinnes ye reteine c. which cannot bee denied to them all then is committed equally that power of binding and loosing which is exercised by the preaching of the word THE NINTH QVESTION OF THE ceremonies and circumstances of penance The Papists error 26 1. THey enioyne their penitent Clients to poll their heads and their women to weare a vaile to goe in black to put on sackcloth to looke sowrely and such like presumptions they haue concerning the habite of those that doe penance Bellarm. lib. 1. de poenitent cap. 22. The Protestants OVr Sauiour cleane contrarie biddeth his Disciples not to looke sowrely nor to disfigure themselues when they fast and repent or to shew any other outward token of their sorrow but to doe it secretly betweene themselues and God to wash their face to annoynt themselues with oyle that it appeare not to men that they fast Matth. 6.16.17 Augustine also answering a certaine obiection that young men newly married might make How can I shaue my head or change my habite saith thus Vera conuersio sufficit tibi sine vestimentorum commutatione The true conuersion of the heart may suffice thee without changing of thy vesture The Papists error 27 2. THey enioyned them to fast bread water certaine dayes in the weeke to lie hard to absteine from marriage or to doe some great almes deedes to satisfie for their sinne Bellarm. ibid. to goe a pilgrimage and such like workes of penance were prescribed them The Protestants TRue repentance consisteth not in such outward exercise of the bodie but is a conuersion rather of the heart It was the manner of hypocrites idolatâ—rs and superstitious men to seeke to appease their Gods with afflicting of their flesh as the Gentiles did cut their hayre Deut. 14.1 Baals Priests did launch their flesh 1. King 18.28 Argum. What is to be thought of such punishing of the carkasse Saint Paul sheweth Coloss. 2.23 He calleth it voluntarie religion or superstition in not sparing the bodie when men doe not vse such outward exercises of fasting and abstinence for the chastisement of the flesh to subdue it to the spirit but with an opinion of meriting thereby preferring them before the faith and conuersion of the heart as the papists doe Augustine saith Non sit satis quòd doleat sed ex fide doleat non semper doluisse doleat Let it not suffice to bee sorrowfull but let his sorrowe proceede of faith and let it grieue him that hee is not alwaies grieued for his sinne So then true repentance is especially an inward worke of fayth rather then an exercise of the body and it ought alwayes
would haue promised health by calling for the Elders if the gift had not beene generall in euery congregation Ans. 2. Neither is remission of sinnes annexed to the element but to the generall doctrine of prayer made in fayth The prayer of fayth saith the Apostle shall heale the sicke The Protestants EXtreme Vnction is no conuenient ceremonie at all to be vsed in the Church as tending to superstition and breeding a vayne confidence in terrene elements much lesse is it to be holden for a sacrament Argum. 1. It hath no institution from Christ For they themselues confesse that Mark 6.13 there is but a preparatiue to the sacrament of extreme Vnction Rhemist the promulgation and publishing thereof is set forth by the Apostle Iam. 5. But this is not to be admitted that Christ was a preparer of sacraments onely and that they were perfited and finished by his Apostles Nay they were not to adde any thing to the institution of sacraments but to take them as Christ deliuered them 1. Cor. 11.23 Agayne the place in Iames maketh nothing for their popish aneeling for the Apostle would haue al the Elders called but one priest is sufficient to bring your oyntment box Secondly if any man be sick sayth Saint Iames though it be not deadly or mortall sicknes but whensoeuer he is sicke But your Vnction is neuer ministred before the poynt of death Thirdly here health is certainely promised But not one amongst tenne recouereth after your popish aneeling Argum. 2. Christ vsed sometime clay and spittle sometime other elements in healing the diseased as the Apostles vsed oyle why I pray you then may not they be sacraments as well as this For they were signes of healing but for a time no more was the anoynting with oyle Augustine sayth De latere Christi in cruce sacramenta ecclesiae profluxerunt The sacraments of the Church issued out of Christs side vpon the Crosse There gushed out â—â—is side water and blood but wee reade not that any oyle was shedde from 〈◊〉 therefore by Augustines argument Vnction is no sacrament THE SECOND PART OF THE effect and vertue of extreme Vnction The Papists error 53 FIrst it giueth health of body Secondly it wipeth away the reliques of sinne And therefore the priest thus sayth Per istam sanctam Vnctionem suam pijssimam misericordiam indulgeat tibi Deus quicquid deliquisti per visum c. By the vertue of this holy oyntment and the most merciful fauour of God the Lord forgiue thee what thou hast offended by thy sight hearing c. Bellarm. cap. 7.8 The Protestants 1 YOur popish aneeling is not able to heale the bodie as wee see by daylie experience for more die then liue after your anoynting And they that doe recouer should doe as well without your aneeling Wherefore this anoynting of oyle is not like to that vsed by the Apostles for then health certainly followed Iam. 5.14 2 It is also a great blasphemie to ascribe remission of sinnes to a terrene and beggerly element The Apostle saith not the oyle but the Prayer of fayth shall saue the sicke The scripture also testifieth that the Iust shall liue by fayth Rom. 1.17 And we walke by faith not by sight 2. Corinth 5.7 But he that ascribeth remission of sinnes to oyle or any other externall element walketh by sight not by fayth THE THIRD PART OF THE MINISTER of extreme Vnction and the ceremonies The Papists FIrst they giue power only vnto their anoynted Masse priests to aneele the sicke with oyle Lay men haue no authoritie to doe it nor whosoeuer are error 54 no Priests Concil Trident. sess 14. can 4. Secondly for the rite and ceremonie the Priest comming to the sicke must anoynt his fiue senses his eyes eares nostrels mouth and hands also the reines which is the seate of concupiscence and his feete which are the instruments of execution Bellarmin cap. 10. The Protestants 1 THis anoynting which Saint Iames speaketh of was done by the whole company of Elders in euery congregation which were not all the Pastors of the Church Yea and it appeareth by their own Canons Innocent 1. Epist. 1. cap. 8. that it was lawfull for lay men and all Christians to vse this anoynting see Fulk annot Iam. 5. sect 5. 2 What neede the body be anoynted in so many places It is meere superstition of the like minde was Peter sometime when he sayd to Christ who would wash his feete Lord not my feete onely but my hands and my head To whom Christ answered He that is washed neede not saue to wash his feete but is cleane all Iohn 13.9 Where although the words of Christ haue a spirituall meaning yet we see the euident and playne practise of them in Baptisme In the which sacrament we doubt not but that infants are thorougly baptized though euery part be not touched with water And euen so if your aneeling were a sacrament why might it not suffice in some one part of the bodie to be anoynted and not in so many This we are sure of that nowe you speake without booke For the Apostle maketh no mention of anoynting eyes hands or mouth but onely generally of anoynting the sick And thus it appeareth that your extreme Vnction is no sacrament nor any of the other foure which you haue inuented THE CONCLVSION OF THIS treatise concerning the sacrament THus I trust we haue made it pliane by scripture and euidence of argument that there are but two sacraments onely Baptisme and the Supper of the Lord left and enioyned to the people of God by our Sauiour Christ for foure things are required to make a sacrament First the authority of Christ in commanding it Secondly the element or external signe as the matter Thirdly the word of institution as the forme Fourthly the end and vse to be a seale of our fayth for remission of sinnes 1 Concerning the efficient cause we finde that two sacraments onely in the new testament are commanded by Christ to be vsed for euer in the Church Baptisme and the Lords Supper which both by his owne example and presence as also his precept and commandement were established 2 There must be an outward visible elementall signe as is water in Baptisme bread and wine in the Lords Supper But so is there not in the fiue popish sacrameÌ„ts For in some there is no signe at all as in Matrimonie where they are driuen to say that the parties that are maried are the signes In some there is a signe but not visible as in absolution the audible voyce of the priest ponouncing the words of absolution is they say the outward signe But in all the sacraments of Christs institution we finde a visible signe In some there is an outward signe but it is an action or gesture only no material element which is not sufficient so is the imposition of hands in giuing of Orders In some there is a materiall signe as Chrisme in Confirmation oyle in extreme Vnction
water and purge my selfe most clean yet mine owne clothes shal make me filthy Iob 9.30 that is though he should alleadge for himselfe the best workes that euer he did yet euen in those the Lord could finde out matter against him Yea S. Paul saith That he knew nothing by himselfe his owne conscience did not accuse him yet was he not thereby iustified 1. Corinth 4.4 The reason is giuen by S. Iohn that Although a mans hart condemne him not yet God is greater then our hart 1.3.20 Wherefore there is no worke of any man so perfect but before the Lord it may be found faulty for All our righteousnes is as a stained clout Augustine vpon those words of Iob. 29.14 I put on iustice as a robe Vestis ista belli magis solet esse quā pacis vbi adhuc expugnatur concupiscentia non vbi erit plena sine aliquo prorsus hoste iustitiae This garment that is a cloke or mantle is rather for warre then peace for here we doe dayly fight against concupiscence and there is no perfect righteousnes without some enemie But if so be any work of ours could be perfect without sinne righteousnes somtimes might be without an enemie which Augustine denieth The Papists 2. MOrtall sinne they say cannot consist together with the grace of God and error 69 cannot be committed by a man continuing the Sonne of God for he that is borne of God saith the Apostle sinneth not that is falleth into no mortall sinne Rhemist 1. Iohn 3. sect 5. The Protestants FIrst vnderstanding mortall sinne as they doe for euery sinne that deserueth death as are adulterie theft murder their exposition is hereticall for then Dauid should not haue beene the Sonne of God when he committed adultery and consequently should haue bene none of the predestinate he that is once the Sonne of God is alwaies euen to the end For whom God loueth he loueth to the end Iohn 13.1 Secondly the Apostles meaning when he saith He that is borne of God sinneth not is no other then that which S. Paul hath Rom. 6.12 That sinne should not raigne in our body that is the children of God though they fal into sinne continue not in it nor delight therein neither are wholly ouercome of it for it is true of them that it is not they that doe it but sinne that dwelleth in them Rom. 7.20 Augustine Quicunque in Dei prouidentiss dispositione praedestinati sunt non dico nondum renati sed etiam nondum nati filij Dei sunt perire non possunt Whosoeuer in the most wise counsell of God are predestinate to saluation not onely before they are regenerate and borne againe but euen before they are borne at all are the Children of God and cannot perish If then the elect not yet called or regenerate are the Children of God much more are they that are called and regenerate though after their calling they doe fall into some sinne for the time THE THIRD PART OF THE WORKES of Supererogation The Papists THey teach that it is not onely possible for men to keep the Lawe of God in error 70 this life but to doe more then is prescribed or commanded and that men of their abundance may allotte vnto others such workes of supererogation Rhemist 1. Cor. 9. sect 6. ex Tileman loc 3. er 16. Argu. 2. Cor. 8. sect 3. As your abundance now supplyeth their want their abundance also may supply your want that there may be equality Saints or other vertuous persons may in measure and proportion of other mens deseruings allot vnto them as well the supererogation of their spirituall works as these that abound in worldly goods may giue almes of their superfluities to them which are in necessitie Rhemist totid verbi◠Ans. 1. This place prooueth no communication of merites of one to another but that as euery one aboundeth in the gifts and graces of God so they ought to communicate the vse thereof one to anothers benefite for no man meriteth himselfe by any worke of his therefore he cannot communicate that to another which he hath not himselfe Here also mention is made of mutuall communication for one to supply anothers want but he that doth supererogate to another of the abundance of his good workes hath no need to haue his wants supplied by another mans deseruings therefore there is no mutuall communicating betwene them which is the thing whereof the Apostle speaketh in this place Argum. That no man is holpen by another mans deseruings but all that a man can doe is little enough and not sufficient for him selfe it is plaine in the Gospell where our Sauiour saith That when we haue done all that is commanded we are vnprofitable seruants and did no more thē was our dutie Luke 17.10 Ergo a man can not doe more then his dutie We may also remember the parable of the Virgins Math. 25. where the fiue wise refuse to giue of their oyle to the fiue foolish least say they there will not be enough for vs and you No man therefore hath attained to such a perfection of goodnes that he is able to spare ought for his brother but shal haue need thereof himselfe Augustine writing vpon this parable saith Vnusquisque pro se rationem reddet nec alieno testimonio quicquam adiuuatur apud Deum et vix sibi quisque sufficit vt sibi testimonium per hibeat conscientia sua Euery man shall giue account for himselfe neither is a man relieued by anothers testimonie before God the testimonie of a mans conscience is hardly sufficient for himselfe See more of this matter Controu 14. quest 7. part 4. quest 8. part 3. articul 2. THE FOVRTH PART WHETHER GOD be to be serued for hope of reward or feare of punishment The Papists error 71 1. MEn ought to doe good in respect and for reward and recompence in heauen for their good workes the Apostle saith of Moses Heb. 11. He had respect to the recompence of reward Rhemist ibid. The Protestants Ans. FIrst we deny that we ought to make account of heauen to be giuen as a iust recompence deserued by our workes for Life eternall as the Apostle saith is the free gift of God Rom. 6.23 2. We graunt that men in their wel doing ought to haue respect to the reward but not chiefely or principally but the respect of Gods glory and their owne dutie ought to moue them more Argum. Psal. 34.8 Taste and see how gratious the Lord is We ought as dutifull children to yeeld obedience to the Lord and delight in him euen because of that pleasant taste comfort and ioy which we feele in his goodnes toward vs. Augustine saith well Deus non propterea se amari vult quia dat aliquid praeter se sed quia dat se God would not be beloued of vs because he giueth or promiseth any thing beside him selfe but because he giueth himselfe The Papistes 2. EVen in right Christian