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
other but all shall not passe through Purgatorie by their owne confession They are driuen to this shift to graunt that vers 13. the fire is taken in one sense namely for the sentence and iudgement of God and vers 15. in another that is for the flames of Purgatorie But who seeth not how absurd a thing this is that in an allegorie the same word and in the same place should be so diuersly taken Thirdly The day shall reueale it that is sayth Bellarmine the day of the Lord at the comming of Christ the Rhemists vnderstand the particular day of euery mans death so well they agree together But it is apparant that this is the meaning that the day that is the time shall declare it for God hath appoynted a time to examine euery mans doctrine by fire which is nothing els but the iudgement of God by the fire of his word whereby euery man in the day of his calling and conuersion shall knowe whether he hath preached aright or not Fulk The Protestants THat there is no such place of Purgatorie after this life but that here onely is the place of repentance and to be reconciled vnto God and that the soules departed are presently either receiued vp to heauen or thrust downe to hell thus it is proued out of the scriptures Argum. 1. The scripture maketh but two kinds of works either good or euill Ecclesiastes 12.14 But two sorts of men he that beleeueth shall be saued he that beleeueth not shall be condemned Mark 16.16 But two places heauen and hell Math. 25. Christ hath but two flockes one of sheepe at the right hand another of goates at the left and he saith to the one Come ye blessed to the other Goe ye cursed There are but two sorts of men therefore but two places Ergo no Purgatorie Bellarm. There shall be indeede at the comming of Christ but two places heauen and hell Purgatorie shall haue an end Ans. First you say your selues that there shall be two infernall places for euer Hell for the wicked and a Limbus for infants that dye vnbaptized and heauen that maketh three and now you say there shall be but two Secondly there are but two places now because there are but two sorts of men for the beleeuers are alreadie passed frō death to life Iohn 5.24 The vnbeleeuers are alreadie condemned Iohn 3.18 Thirdly Augustine consenteth with vs Non est vlli vllus medius locus vt possit esse nisi cum diabolo qui non est cum Christo There is no middle or third place but he must needes be with the diuell that is not with Christ. De peccator remiss merit lib. 1. cap. 28. And againe Tertium locum penitus ignoramus imo nec esse in scripturis sanctis inuenimus The third place beside heauen and hell we are vtterly ignorant of nay wee finde not in scripture that there is any Arg. 2. S. Paul saith that euery man shall receiue the works of his bodie according to that which he hath done either good or euill 2. Cor. 5.10 Therefore there is no place to cleanse and purge the soules of men after this life for then they should not receiue according to the works done in their flesh Bellarmine sayth that euen they whose sinnes are remitted after death doe receiue nothing but that which was done in the flesh for they deserued in their life time to be helped after death Ans. First as for desert we will shewe elsewhere that it hath no place before God neither in this life nor the life to come for the scripture sayth Blessed is he to whom the Lord imputeth no sinne not who deserueth remission of sinnes Rom. 4.6 Secondly this deuised and friuolous distinction doth not stand with the Apostles meaning for he speaketh of things actually done in the flesh not deserued to be done and of the workes of the bodie not of the soule of things perfectly done not begun onely or in choate and he vseth it as a reason to perswade men euen while they liue to be accepted of God vers 9.11 But if there might be any such helpe after death there needeth no such hast presently to be conuerted vnto God Argum. 3. Apocal. 14.13 Blessed are the dead from henceforth that dye in the Lord for they rest from their labours Ergo there is no Purgatorie for all the godly departed are at rest Bellarm. First it is not meant of all the godly but onely of Martyrs which dye for the name of Christ. Ans. As to liue in Christ Iesus is a phrase of scripture signifieth to liue godly in Christ 2. Timot. 3.12 so to dye in the Lord signifieth to dye in the faith of Christ 1. Thessal 4.16 Therefore this place is vnderstood of all the godly Bellar. 2. This word amodò from henceforth is not to be vnderstood straight after their death but straight after the day of iudgement thē they shal be blessed Ans. First by this reason none that are dead in Christ should be happie before that time And yet by your owne confession Martyrs are straightway receiued vp to heauen Secondly S. Iohn vseth this word elsewhere to signifie from this time forward as Iohn 1.51 Christ sayth to Nathanael From henceforth you shall see heauen open Rhemist Thirdly it may be also vnderstood of the soules of Purgatorie that are without danger of sinne and damnation and are put in vnfallible securitie of their saluation with vnspeakable comfort Ans. First so the Saints liuing are blessed being as well without feare of damnation Rom. 8.1 and are assured of their saluation Rom. 8.16 Secondly I pray you what rest or comfort can they haue that endure greater paine then any in this life And how can their consciences be quieted seeing their soules are so afflicted for bodies they haue none whatsoeuer they suffer is in soule how then can ioy and paine comfort and horror be together in the soule Fulk ibid. THE SECOND PART OF THE CIRCVMSTANces and other matters belonging to Purgatorie The Papists error 11 1. THey say it is an article of faith to beleeue that there is a Purgatorie and that he which beleeueth it not is sure to goe to Hell Bellarm. lib. 1. de purgatorio cap. 11. The Protestants WE hold that it is not onely an article belonging to the faith but contrarie to it and that though there were a Purgatorie yet it should not be necessarie to saluation to beleeue it First because the scripture hath not determined it which containeth all things necessarie to saluation Secondly the Greeke Church holdeth it not to this day they confesse no Purgatorie though they pray for the dead it were a hard matter therfore to pronounce them damned Thirdly Augustine doubted of it He sayth that there should be some such place after death non incredibile est it is not incredible vtrum ita sit quaeri potest aut inueniri aut latere fideles potest whether it be so or not
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
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
by the power of Christ but the blind heart is lightened and illuminate through the Gospell of Christ Such miracles the Lord be blessed we can shewe sinners are conuerted afflicted consciences are comforted the ignorant are instructed many are called by the preaching of the Gospell Thirdly if this will not content them but they still crye with open mouth and say where are your miracles Behold to stop their wide and clamorous mouth we will shewe them also such miracles as they looke for like to which they haue none Was not that a miracle which Oecolampadius reporteth to haue been done at the Martyrdome of Master Hugh Spengler who being cast into the water and so drowned presently all the water was coloured with bloud he hauing receiued no wound nor hurt in his bodie before at the which all the people were greatly amazed But what thinke you of that straunge signe which George Scherrer shewed at his death who being beheaded the bodie lay a pretie space vpon the bellie till one might haue eaten an egge and then turned it selfe vpon the backe crossed the right hand ouer the left and the right legge ouer the left the Magistrates seeing it hauing condemned his bodie to be burned before being moued at the sight hereof caused it to be buried Fox ex Math. Illyrico It is worth the remembring that is reported in the French stories of Petrus Burgerius a blessed Martyr who was cast into a filthie dungeon where a theefe had lien the space of eight moneths being almost eaten vp with lice and in such miserie that he cursed his parents that bare him This man through the teaching and the prayers of the Martyr felt such comfort in the Gospell that he became very patient in his affliction and after his conuersion this straunge thing was wrought vpon him that whereas before he was so full of lice that he might haue plucked out twelue at once betweene two of his fingers the next day he had not one Now because the Iesuite hath such a spite at Luther he is a great eye sore to him we will in a word or two declare what straunge things were wrought by Luther It is credible reported of him that a certaine young man had bound himselfe by obligation to the diuell sealed with his bloud to giue him his soule so he might haue his wish and desire satisfied with money In short time hee grewe to great wealth the matter being disclosed with much adoe to Luther he calleth the congregation together and ioyneth in prayer for this yong man and as they prayed the obligation was cast in at the windowe A notable and straunge miracle which is crediblie reported of Luther He was a man feruent in prayer one might haue seen the teares falling from his eyes as he prayed And as he was earnest in prayer so his prayers wanted not effect for as he himselfe confessed he had obtayned of God that so long as he liued the Pope should not preuayle in his countrey And is not this also a thing to be wondred at that for all the Pope and Emperour ioyned together bent their forces against this silly poore man yet the Lord defended him from the Lyons teeth and graunted him to end his dayes in peace Thus it is apparant and manifest that the Lorde sheweth his miraculous power manie times in his Saints to astonish the wicked The great miracles which haue been declared in their holy martyrdomes would fil a large volume And by the grace of God hereafter we may haue occasion in an other treatise of purpose more at large to publish them But these arguments wee doe not chiefly stand vpon Yet thus much was not amisse by the way to be put in to requite our aduersaries withall who doe so greatly magnifie and extoll their Antichristian Church for their lying and fayned miracles The sixte Note of the gift of Prophecying error 23 THis also our aduersaries holde to be a perpetuall marke whereby to knowe the Church for they say that the true Church of GOD wanteth not those which are endewed with the spirit of prophecie And so they beare vs in hand that in euery age there hath flourished some Prophet in their Church the first that the Church shall alwayes haue Prophets they would prooue out of Ioel 2. I will power of my spirit vpon all flesh The second that they haue had such prophets they do infer vppon a few forged examples of Saint Barnard and S. Frauncis a popish Saint and the founder of the superstitious order of the Franciscanes To the first we aunswere 1. The prophecie of Ioel was accomplished in the Apostles time Act. 2. as S. Peter expoundeth it and therefore we need not looke further for the fulfilling of it 2. The Church of the Iewes wanted Prophets for the space of 4. hundred years and more before the comming of Christ for we read of no Prophet after Malachy and the Church complayneth of this want Psalm 74. verse 9. that they had Prophets no more wherefore the Church of God after the comming of Christ may better spare this extraordinary function of prophecying seeing both Christ is already come who was the very subiect and matter of all the auncient prophecies And wee haue also most euident prophecies of the Apostles Rom. 11. cōcerning the calling of the Iewes 2. Thes. 2. of Antichrist in the Apocalipse of the general estate conditiō of the Church to the end of the world Som of which are already accomplished som to be fulfilled in their seasō In these prophecies we must rest cōtent our selues not looking for new reuelations 3. There haue been Prophets amongst the heathen out of the Church of God they also can bring foorth diuers olde prophecies so that if the issue lay in this poynt they might as well contend to be the Church of God Astiages dreamed that hee sawe a Vine growing out of his daughter that couered all Asia which came to passe in Cyrus Augustine reporteth a prophecie of Hermes Trismegistus how that all the Images and Idols of the heathen should be broken downe through all Aegypt The Indians were foretolde of the Spaniards comming many a yeare before their arriuall in those places Their Zemes that is their diuels which they worshipped as Gods told them that there should come a people with long beards fierce and cruell that at one stroke should strike men off by the middle And all these thinges fell out afterwards to that nation accordingly But they wil answere that these were not true prophecies inspired of God but vncertaine predictions of the diuell What will they say then to Balaam that prophecied of Christ there shall come a starre of Iacob saith he Numb 24.17 and in the same place he sayth he heard the words of God The prophecies also of Sibill are wonderfull which many yeares before the comming of Christ prophecied of his incarnation and of his passion with the circumstances
obedience seing they are inioyned things not commanded by God nay contrary to his commandements The Protestants NO obedience to any ruler either spirituall or temporall is to be yelded vnto but for the Lords sake and in such matters wherein we haue the warrant of Gods word for our obedience 1 Coloss. 3.23 Seruants be obedient to your masters and whatsoeuer you do doe it heartily as to the Lord But if any thing be inioyned vs which is not warranted by the word of God we cannot with a good conscience obey as before the Lord. Agayne Saint Paul saith Coloss. 2.18 Let no man at his pleasure beare rule ouer you or beguile you or as the Rhemists translate seduce you wilfully Ergo no man must impose rules of life beside the Gospel for this were to rule ouer men at their pleasure 2 Augustine sayth Cum homo conster anima corpore oportet nos ex ea parte quae ad hanc vitam pertinet subditos esse potestatibuâ— ex illa parte qua credimus deo ad eius regnum vocamur non oportet nos cuiquaâ— esse subditos Seeing a man doth consist both of bodie and soule in regard of that parte which the affayres of this life concerne we ought to be subiect to the higher powers but in respect of that part whereby we beleeue and are called to the kingdome of God we must be obedient to none August in 13. ad Rom. Therefore no man may impose any new religion vpon vs which altogether toucheth the conscience THE THIRD PART CONCERNING THE vow of continencie or chastitie The Papistes THe vow of chast and continent life is commendable and meritorious they say in all that doe take it vpon them and after the vow made they are sure error 89 to receiue that high gift of continencie if they duely labour for it Rhemist annot 1. Corinth 7. ver 7. But whosoeuer marrieth after the vow made sinneth damnably and turneth back after Sathan Rhemist annot 1. Tim. 5. sect 12. 1 Math. 19.12 Some haue made themselues chaste or as the Rhemists doe very homely translate it haue gelded themselues for the kingdome of heauen this proueth the vowes of chastitie to be both lawfull and meritorious Rhemist in hunc locum Ans. This is meant onely of those that haue the gift of continencie who if they be sure they haue receiued it may vow and purpose single life but without such assurance no man can vow continencie lawfully Secondly but as for meriting it commeth neither by being maried or vnmaried but is the free gift of God through Christ. Fulk ibid. 2 1. Timoth. 5.12 Hauing damnation because they haue cast away their first fayth that is the vow of continencie which they made to Christ it cannot be meant of the first fayth in baptisme for that is not lost by mariage Rhemist And againe vers 15. They are turned back after sathan we may here learne for those to marrie which are professed is to turne back after Sathan Rhemist in eum locum Answer First Saint Paul speaketh not here of widowes alreadie chosen but to be chosen hee would haue younger widdowes to bee chosen because they woulde waxe wanton and marrie and therefore it is not like that by the first fayth heere is meant the vowe of chastitie seeing there is no cause that these younger widdowes shoulde make any vowe beeing excluded by the Apostle from Church seruices Secondly vers 14. Saint Paul himselfe Counselleth the younger widdowes to marrie therefore it is not like they were votaries Thirdly by the first fayth is vnderstood the Christian fayth which the younger widowes waxing wanton and lasciuious nor carying to match with Infidels were in danger to breake as the Apostle telleth them of some that had done so already and were turned backe after Sathan Fourthly we say not that the fayth of baptisme is broken by all mariage but with ioyning with Infidels Fiftly it appeareth what breach of faith Paul meaneth when he sayth They waxe wanton and idle and are busie-bodies goe from house to house and speake things vncomely verse 13. Which is a sliding back from the Christian fayth when our life iarreth with our profession not a breach of any vow of continencie Fulk 1. Timoth. 5. sect 10.12 The Protestants OVr sentence then appeareth to be this that the vow of continencie cannot lawfully be made of all neither is indifferently to be required of them seeing all are not indued with that gift Fulk Math. 19.6 And that it is better euen for vowed persons hauing rashly presumed beyond their strength to marrie rather then to burne Fulk 1. Cor. 7. sect 8. 1 The scripture euery where commaundeth such to vse the benefite of mariage that haue not the gift to liue single 1. Cor. 7.2 For auoyding of fornication let euery man haue his wife and ver 9. If they cannot abstaine let them marrie Wherefore they transgresse the commandement of God and presume rashly that hauing not this gift doe vow virginitie Bellarmin Answer First Saint Paul wisheth men to marrie not for euery temptation of lust but when they are ready to fall into externall workes of vncleannes as into fornication and therefore hee sayth For auoyding of fornication let euery one haue his wife For Saint Paul felt the pricke of the flesh that is the lust of concupiscence and was buffeted of it yet maried not for all that cap. 30. Rhemist annot 1. Corinth 7. sect 8. Answere First we say not that for euery light temptation which by resisting may be ouercome in those that haue the gift of continencie a man is to desire mariage but when he is continually enflamed with lust so that the will doth consent though he be not yet so ouercome that he fall in outward vncleannes and this is the Apostles meaning when hee sayth It is better to marrie then to burne that is with inward lust when his minde is disquieted And such a man as doth burne with secret concupiscence still wrastling with that fire and not being able to quench it if he refuse to vse the lawfull remedie of mariage is in danger also to fall into outward fornication 2 Concerning Pauls example First the place is not so to be vnderstoode of the lust of concupiscence for it is not like that the Apostle being kept vnder with hunger colde imprisonment should bee so greatly tempted that way But either it may be vnderstood of the particular temptation to pride and vainglorie as he him selfe expoundeth it vers 7. lest I should be exalted out of measure through the abundance of reuelations Or else generally Saint Paul vnderstandeth by flesh the whole masse of corruption and whatsoeuer was in him that resisted the spirite In this sense he crieth out Roman 7. Who shall deliuer me from this body of death Caluin 2 Though we yeeld that Saint Paul was tempted of his concupiscence yet he ouercame and subdued it obtayning from God after some striuing grace and power to quench
and determination of the parents 2. Let vs heare what authoritie Augustine yeeldeth to the father ouer his children Agite vicem nostram in domibus vestris Episcopus inde appellatus est quia superintendit vnusquisque ergo in domosua si caput est domui suae debet ad eum pertinere episcopatus officiū de Sanct. Ser. 51. You saith Augustine their Bishop must supplye our stead in your houses a Bishop or Superintendent is so called because he ouerseeth therefore euery housholder being the head of his house ought to playe the Bishop in his house The father then is a Bishop ouer his children shall any man then dare to take any out of his house that is his Bishoprike or any sheepe out of his folde without the Bishop and sheepheardes consent THE THIRD PART WHETHER Married persons may with mutuall consent become votaries The Papists WIth mutuall consent the man the wife may separate thē selues and vow error 92 and promise single life for euer so long as they both shall liue Bellarm. Cap. 37. Marie and Ioseph were perfitely man and wife yet by mutuall consent they liued continently all their daies Ergo it is lawfull for married couples to separate themselues for euer both agreeing therunto Bellarm. cap. 37. Answ. 1. It appeareth by the text that there was no such thing purposed by Ioseph before he was admonished by the Angell in a dreame but that as she was already betrothed so there was an intent on Iosephs parte that they should come together Math. 1.18 But that in the meane time Marie was found with childe by the holy ghost and so from that time Ioseph being a iust man neuer knew his wife there was no such purpose or vowe before 2. That this was an extraordinary exāple who seeth it not When any man shall be admonished by an Angell as Ioseph was and shall haue the like cause as Ioseph had to abstaine which shall neuer bee hee may be bould to doe as Ioseph did The Protestants THey that are once ioyned together in marriage and haue made a couenaunt each to other before God can not separate them selues though they both consent there being no other cause but a purpose of single life for more holines sake 1. It is flat contrary to S. Pauls rule 1. Corinth 7.5 Defraud not your selues except it be with cōsent for a time that you may giue your selues to fasting and prayer and againe come together lest Satan tempt you for your incontinencie First the Apostle saith directly they should but separate themselues for a time Secondly we doe thus reason out of his wordes there is no cause of separation but to be giuen to fasting and prayer but this may be done by a separation for a time neither is it necessary we should alwaies be giuen to fasting and prayer but vpon speciall occasion therefore perpetuall separation is not needfull 3. They that are long separated are subiect to fall into tentation the same cause therefore that moued them first to marrie for auoiding of incontinencie ought to moue them to come together againe Therefore it is not good nor lawful they should separat them selues for euer 2. That which God hath coupled no man ought to put asunder but they that are married haue made a couenant to God Pro. 2.17 as well as to themselues and are ioyned by Gods law together Ergo they can not dissolue their mariage by their owne power and will the Lord hauing an interest therein Augustine Thus writeth Non licet excepta causa fornicationis coniugem a coniuge dirimi nec sterilem coniugem fas est relinquere vt faecunda ducatur de nupt concupiscen Lib. 1. Cap. 10. It is not lawfull for married couples one to be separat frō another vnlesse it be for fornication nor to leaue a barren wyfe to marrie a frutefull Therefore if fornication onely be a iust cause of finall separation there can be no other If there were any other it is most like it should be for procreation of children But neither for that cause is a man to leaue his wife Ergo for no other Therefore not for any vow of continencie is marriage to be dissolued or any separation to be admitted Bellarm. saith that by their separation Marriage is not dissolued Auns It is asmuch dissolued as by your law in cases of diuorse 1. For these are your words for aduoutrie one may dismisse another but neither party can marry againe for any cause during life Rhemist Math. 19. Sect. 4. So ye allowe onely a kinde of dismission in the case of adultery and so you do in the vowing of continencie And thus you make this cause as forceable as the other to break off the Matrimonial duety which is contrary to the gospell THE FOVRTH PART WHETHER MARIage contracted not consummate may without consent be broken for the vow of continencie The Papists error 93 THeir opinion is that if the mariage be contracted onely and ratified but not yet consummate by the parties comming together it is lawful for either of them without the others consent to vowe chastitie cap. 38. Bellarm. His reason is because it is lawfull for a man to passe from a lesse perfect state of life to a more perfect if it may be done without detriment as this may be for yet they haue no children and the partie may as well bee maried to another Bellarm. Answ. First a single life is not alwayes the perfecter state nor to all as it is not to them that haue not the gift to containe as it is most like hee hath not that is contracted and hath made promise of mariage for then all this needed not Secondly though there be none of those impediments named yet there is a greater namely their fayth promise made each to other before God which they ought not to violate Thirdly Saint Paul saith If thou be bound to a wife seeke not to be loosed 1. Corinth 7.27 But they that are espoused one to the other are bound vnlesse you will say that the couenant made by them vnto God Prouer. 2.17 bindeth not The Protestants MAtrimonie whether ratified onely by lawfull contract or espousals or consummate ought not any way to be broken with consent or without for Monasticall profession 1 Our reason is because it is perfect mariage already in substance and before God which is ratified by contract onely and solemne vowe and couenant made each to other And being thus betrothed the one giueth power of their body to the other and now they are no more free That this mariage is perfect before God and in substance it appeareth by the law of Moses by the which a man defiling a mayd betrothed was to suffer death as well as if hee had committed vncleannes with a woman already maried Deuteron 22. verse 22.23 And Math. 1.18 Marie that was but betrothed to Ioseph is by the Angel called his wife vers 20. 2 August saith Coninges fidem sibi pariter
to come Ans. Mark expoundeth Mathew He saith It shall neuer be forgiuen Mark 3.29 So that not to be forgiuen either in this world or the world to come is nothing els but neuer to be forgiuen for if it be not forgiuen in this life it shall neuer be forgiuen Bellarm. Yea but Mathew must expound Marke because he setteth it downe more fully and Marke doth but abridge the Gospell written by S. Matthew De Purgat lib. 1. cap. 4. Ans. But why should not Mark rather expound Mathew seeing he writ after him and we vse to expound the former writers by the later not contrariwise AN APPENDIX OR AN APPERTINENCE TO this part concerning the burials and funerals of the dead THere are certaine poynts wherein there is no great variance or dissension betweene vs. First we confesse that it is meete and conuenient that the bodies of Christians being departed should after a seemely and comely manner be brought to the graue as Dauid commendeth the men of Iabesh Gilead for burying the bodie of Saul 2. Sam. 2.5 The brethren also tooke the bodie of Stephen buried it Act. 8.2 Secondly it is not to be denied but that lamentatioÌ„ and sorow may be made for the dead obseruing S. Pauls rule that We mourne not as those that haue no hope that is excessiuely 1. Thess. 4.13 where S. Paul doth not simply forbid Christians to sorow but not as the Gentiles The brethreÌ„ also made great lamentation for Stephen Act. 8.2 Thirdly we doe also graunt that according to the diuers customes of couÌ„treys it is not vnlawfull to vse some comely rites and ceremonies in the buriall of the dead not for religion but for orders sake as among the Israelites the mourners were wont to goe about in the streetes Ecclesiast 12.5 And Christ commended the woman in the Gospell for anoynting of him against his buriall Mark 14. But beside these poynts by vs confessed and acknowledged there are other more waightie matters as touching the order of funerals wherein we worthily and iustly dissent from our aduersaries error 16 1 They doe attribute much to the places where men are buried as in Churches and Churchyards but especially vnder the Altar Rhemist as the soules of the righteous doe rest in Christ who is that altar vnder the which the Apostle sawe the soules of Martyrs so for the correspondence to the place in heauen their bodies are commonly layd vnder the altar where the sacrifice of the body of Christ is daylie offered Annot. Apocalyps 6. vers 9. Ans. The altar of the Crosse was the onely place where the bodie of Christ was sacrificed neither need it to be often offered in sacrifice but it sufficed once onely to haue been done Heb. 9.25.27 And in the Communion we acknowledge no sacrifice but of praise and thanksgiuing Heb. 13.15 It is kept onely in remembrance of the death of Christ 1. Cor. 11.25 And how should it be auaileable for the dead seeing it profiteth not all the liuing but onely those that are present which doe eate and drinke the holy elements of bread and wine in remembrance of the bodie and blood of Christ giuen and shed for them So saith the scripture Doe this as oft as you doe it in remembrance of me 1. Cor. 11.25 The doers therefore agents and receiuers haue the present benefite not they which are absent how then can the dead receiue any solace by it It profiteth then not a whit to be layd in Churches or Churchyards or other hallowed places as they call them for all places are alike neither helpeth it the dead to be buried in one place more then another for God shall command the sea and all other places to giue vp their dead Apocalyps 20. The very heathen did confesse as much one sayth It skilleth not humÃne an sublimè putrescam whether I rot vnder or aboue the ground And another thus writeth Coelo tegitur qui non habet vrnam Heauen is a couering to him that hath no other coffin It were a foule shame then for Christians to exceede the very Gentiles in their superstitious conceits Augustine sayth Si aliquid prodest impio sepultura preciosa oberit pio vilis aut nulla If sumptuous funerals profite the wicked then homely or no burials doe hurt the godly Therefore as it helpeth not a wicked man to be buried in one place more then another so it doth not hinder or hurt the godly and righteous man 2 We condemne also their superstitious ceremonies which they vse at their error 17 funerals as the burning of Tapers which signifieth say they that the soules of the dead are aliue Bellarm. de purgator lib. 2. cap. 19. Ans. First this superstitious vse of setting vp candles was directly forbidden in the Elibertine Councel Canon 34. Of the like sort also were other superstitious vsages as the going about of the belman to will the people to pray for their soules the ringing or iangling of bels to bring their soules to heauen with queere songs and other melodie to commit the bodies to the ground and commending their soules to the protection of Saints We denie not but comely and decent orders voyde of superstition may be vsed according to the fashion of the countrey as Iacobs bodie was embaulmed after the manner of the Egyptians Genes 50.2 At the buriall of their Kings the Israelites vsed to burne odors Iere. 34.5 The Iewes manner was to wash the bodies of the dead to winde it vp in a linnen cloth and burie it with spices and odors So our Sauiours bodie was buried after the manner of the Iewes Iohn 19.40 We reade also that Ioseph was put into a coffin or chest Genes 50.26 Of these and the like customes Augustine giueth a rule writing vpon those words in the Gospell Iohn 19.40 As it was the manner of the Iewes to burie Non mihi videtur Euangelista sic frustra dicere voluisse ita quippe admonuit in huiusmodi officijs quae mortuis exhibentur morem cuiusque gentis esse seruandum in Iohann tract 120. Me thinketh the Euangelist sayd not thus without cause hereby letting vs to vnderstand that in performing such dueties of buriall to the dead the manner and custome of euery countrey is to be kept The Iewes also had a custome with some companie or frequencie of people to bring their dead to the ground Eccle. 12.5 And in the while to vse some admonition to the people concerning death and mortalitie which came in by sinne and of the wrath and mercie of God Syrus interp in Mark 14.3 Neither doe we see why it is not lawfull now among Christians at funerals and burials to haue some godly sermon and exhortation to put the people in mind of their end and to comfort them with the hope of the resurrection as also to giue God thankes for those his faithfull seruants that did glorifie him by their life and by their godly departure This seemeth also to haue been the
and religious deuotion to the dead bodies of Saints Rhemist Math. 14. sect 2. Their bodies are the temples of the holy Ghost and shall be raised againe to life Ergo they must be adored and worshipped Trident. Concil sess 25. Ans. One answere may serue for all these arguments We denie not but that the dead bodies of the faithfull are to be layd vp with reuerence in hope of the resurrection but it therefore followeth not that they must be abused to idolatrie Iohns disciples buried his bodie but shrined it not to be worshipped Iosias made difference betweene the bones of the idolatrous priests and of the true Prophet the one he burned and thought them vnworthie of honest sepulture the other he suffered to rest and enioy the honour of buriall But of any adoration or worshipping of his bones we reade not The Protestants THe bodies of Martyrs are reuerently to be brought to the ground in testimonie of our hope of their resurrection and their memorie is to be honored as in praising God for their constant martyrdome so the Psalmist sayth Right precious in the sight of God is the death of his Saints Psalm 116. As also in following their steps and propounding vnto vs their good example but to adore and worship their bones to kisse and kneele downe at their sepulchres is to too grosse idolatrie and not to be vsed amongst Christians 1 The Lord did of purpose himselfe burie the bodie of Moses in a secret place which was neuer knowne to the Israelites and this reason is generally rendered by most writers lest the people of Israel should worship his body and so commit idolatrie Ergo the adoration of the bodies of Saints displeaseth God Argum. Caluin Bellarmine answereth that though the people of Israel might by that meanes haue fallen into idolatrie yet the people of God may now more safely honour reliques because they are not so prone to idolatrie Ans. Experience of popish idolatrie proueth the cleane contrarie for the like superstition and worshipping of images was neuer so common and vsuall no not in the most corrupt times of that Church as now it is in poperie 2 Our Sauiour Christ reproueth the Scribes and Pharisees calling them hypocrites because they did garnish the sepulchres of the Prophets whom their forefathers put to death Math. 23.29 But their doctrine they neglected and regarded not Such hypocrites are the Papists at this day who commit a double fault for they contemne the doctrine of the Apostles whose memories they would seeme to honour and againe in the superstitious honour and worship which they yeeld vnto them they exceed the bonds of Christian pietie 3 Their bodies were not to be worshipped when they were aliue much lesse now they are dead What are they now but earth dust and ashes according as the Lord sayd to Adam Thou art dust and to dust shalt thou returne Genes 3.19 What is this els but to worship the earth euen dust and ashes So Augustine saith Timeo adorare terram ne damnet me qui fecit coelum terram I am afraid to worship the earth lest he condemne me that made both heauen and earth Onely in Christ sayth he I finde quomodo sine impietate adoretur terra how the earth that is his body may be worshipped without any impietie namely because of the neere coniunction and vnion of his humane nature with the Godhead in one person for otherwise of it selfe the bodie of Christ is Gods creature and workmanship and not capable of diuine worship This then is the priuiledge that Christ hath more then all Saints and Martyrs beside that in him onely the humanitie is adored THE SECOND PART OF THE TRANSLAtion of the bodies of Saints The Papists IT is an vsuall thing amongst them to translate and carrie from one place to error 32 another the bones and reliques of Saints as they say Iohn Baptists head was translated from Samaria to Alexandria and is now at Amiens in France Rhemist Math. 14. sect 1. So the body of S. Luke was remoued they say from Achaia to Constantinople and from thence to Padua in Italy where now it remaineth Argument in Luk. Rhemist The stone also that hit S. Stephen is now at Ancona in Italy Act. 7. sect 6. Argum. 1. Ioseph gaue charge concerning his bones when he died and they were remoued from Egypt to the land of Canaan at the departure of the Israelites Exod. 13. Heb. 11.22 Ergo the remouing and translation of Saints bodies or reliques lawfull Rhemist Bellarm. cap. 3. Ans. Ioseph gaue commandement concerning his bones to testifie his faith and hope in the promise of God for the inheritance of the land of Canaan they were not remoued to be adored or worshipped Ergo no such translation of reliques is hereby proued Secondly you can shew no such charge that S. Paul Peter or any of the rest gaue concerning the translation of their bodies as Ioseph gaue vnto his posteritie The Protestants WE denie not but that the bodies of the dead before they be interred may bee conueyed vnto the place of their buriall as Iosias was carried being dead by his seruants from Megiddo to Ierusalem where a sepulchre was prepared for him 2. King 23.30 But either for the dead to be remoued to be buried in some one place more then another for the holinesse thereof or the bones of Saints to be raked out of their graues and translated with intent to shrine them and set them vp to be adored they are superstitious customes and not vsed of ancient time among the people of God Argum. 1. That the place profiteth not the dead but vnto them it is all alike wheresoeuer they are buried we haue shewed afore 1. part controuer 9 quaest 2. part 4. The example of Augustines mother is notable and worthie the memorie She had with great care prouided her a sepulchre neere vnto her husband who dyed at Thagasta in Africa and was there buried and was purposed her selfe to lye by him but the Lord so disposed that she left her life at Hostia in Italie and being readie to depart she sayd thus to her sonnes Ponite hoc corpus vbicunque nihil vos eius cura conturbet Burie my bodie where you thinke good take no great care for it And being asked if it grieued her not to leaue her body so farre off from her owne citie she gaue this godly answere Nihil longe est à Deo neque timendum est ne ille non agnoscat in fine seculi vnde me resuscitet August lib. confess 9. cap. 11. No place is neerer to God then other neither am I to feare lest the Lord should not as well raise me vp in this place as in mine owne citie Ergo in respect of the dead it skilleth not where they are buried Argum. 2. The other custome of translating of reliques to be worshipped is farre more impious and superstitious for hereupon it commeth that the people haue been deceiued with false
highest which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 due vnto God the lowest religious worship which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper to Saints the middle or mean worship called by theÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as you would say Superseruice to be giuen onely to the virgine Mary And as these three Christ the Virgine the Saints doe differ say they in honour so their Images accordingly must be distinguished in their worship Thus it commeth about that a Roode of wood representing Christ is more to be honored then an Image of our Ladie of siluer and Her image if it be but of stone is more to be reuerenced then a Saints image of gold and thus the excellencie of nature which is giuen these things by creation is inuerted Againe whereas beside these three deuised worships which are properly due as they say to the Saints not to their â—mages the images also haue their proper worships they make three other inferiour kinds of worship which doe exceed in degree as the other superiour kinds doe so as Christ hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship his image must haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his vnder worship for wee must coyne newe names for strange deuises their Ladie Mary hath her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super-seruice her image must haue an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vnder-ouer-seruice as the Saints haue their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruice so their images must haue their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an vnder-seruice And thus haue we sixe kindes of religious worship as Bellarmine hath coyned them cap. 25. and yet before the Iesuite tolde vs but of two kinds of religious worship and the third a ciuill three in all Lib. 1. de Sanct. beatit cap. 12. But the scripture acknowledgeth one onely kind of religious worship and that due onely vnto the Lord Thou shalt worship the Lord thy God and him only shalt thou serue Math. 4.10 And the Angel forbad Iohn to fall downe before him giuing a rule for all religious worship Worship God sayth he Apocal 22.9 Now if our aduersaries deale plainly with vs and tell vs in good sooth that they would not haue images to bee adored with diuine worship I aske them whether to offer incense be not a part of diuine worship They cannot denye it for Hezekiah therfore brake downe the brasen Serpent because the people burned incense to it 2. King 18.4 Seeing then the Iesuite alloweth censing burning of odors before Images Bellarm. lib. 1. de Sanctor beatitud cap. 13. they giue vnto them diuine honour The Iesuites simple shift that offering of incense was a sacrifice then an so parte of diuine worshippe but it is none now is not woorth the answer Bellarm. lib. 2. cap. 17. THE SECOND PART OF THIS question concerning the signe of the Crosse. THis part also is deuided into certaine points or articles 1. Of the honour due to the true Crosse of Christ whereon he suffered 2. Of the Image of the Crosse. 3 Of the Signe of the Crosse in the forehead or made otherwise with the hand 4 Of the power and efficacie of the Crosse. THE FIRST ARTICLE OF THE TRVE Crosse whereon our Sauiour suffered The Papists THe wood of the Crosse both the whole and euery piece thereof say they is worthy of great worship and reuerence and therefore it hath bene worthily error 42 visited in pilgrimages honored with festiuall dayes reserued with all deuotioÌ„ in times past Rhemist annot Iohn 19. sect 2. Argum. 1. It is highly sanctified by the touching bearing and oblation of the sacred body of Christ the Altar of that supreame sacrifice instrumeÌ„t of our redemption Ergo to be worshipped Rhemist ibid. Bellarm. lib. 2. de imagin cap. 27. Ans. If therefore it was holy because it touched the body of Christ was an instrument of his death by the same reason the nayles that pearsed him the speare that goared his side the tormenters that crucified Iudas that betrayed and kissed him All these should also be honored and worshipped that handled and touched him and were instruments occasions and procurers of his death Argum. 2 The Crosse of Christ was found out say they in Constantines time the great by a straÌ„ge miracle for there were three crosses digged vp which had beene a long time buried in the earth the two crosses vpon the which the 2. theeues suffered the 3. whereon our Sauiour hung They brought them al three to a woman that then lay very sick they laid the two first to her and she remayned as she was then they applyed the third and she was presently made whole Bellarm. ex Ruffino Ergo the Crosse is holy and to be worshipped Ans. The inuention of the Crosse by Helena Constantines mother seemeth to be a forged and fabulous storie 1. Eusebius that writeth of the life of Constantine and the Actes of Helena and registreth diuerse matters of lesse importance yea hee sheweth howe the Mount Caluarie where the heathen had built Idolatrous Temples was purged and in that place say they the Crosse was found yet he maketh no mention at all of the inuentioÌ„ of the Crosse which it is very like he would not haue omitted if there had bene any such thing 2. The most auncient author that writeth of this matter is Ambrose deobitu Theodosii which oration Erasmus thinketh to be forged in Ambroses name 3. There is great disagreement amongst writers about this storie Ambrose sayeth the Crosse was knowen by the tytle that Pilate fastened to it Sozomenus and Nicephorus say the letters were worne out and it could not be discerned by the tytle Paulinus sayth the way to discerne it was reuealed to Helena Ruffinus ascribeth the deuise to Macarius Bishop of Ierusalem Paulinus saith it was knowen by raising vp a dead man to life Ruffinus by restoring a sick woman to health Fulk annot Iohn 19 sect 2. Thus we see of what small credit this storie is And be it graunted that there might be some such thing found yet they must bring better proofe for that miraculous inuention before we wil beleeue it The Protestants WE are not taught any where in the worde of God to giue any religious worship to any creature nor to adore stockes and stones no nor the very Crosse it selfe whereon Christ was crucified if it were nowe to bee seene or had Argum. 1. If there had belonged vnto the Church any religious care of it the Apostles would no doubt haue procured the safe keeping thereof and not haue suffered the Church to want it 300. yeeres and it had beene an easier sute for Ioseph and Nicodemus to begge the Crosse then the body of Iesus Argum. 2. If the Crosse were to be adored we are vncertaine which it is and where to be had and so might worship a common peece of wood for the wood of the Crosse for there is no doubt but this relique is forged and counterfeyted as the rest be Euegrius saith the Crosse was at Apamea
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.
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
138. Out of Christs side dying vpon the Crosse issued the sacraments of the Church namely Baptisme and the Eucharist He draweth not both water and wine to signifie one sacrament but applyeth them to both THE FIFTH QVESTION OF THE wordes of consecration The Papists THese words say they This is my body to be spoken ouer the bread and the error 119 like ouer the wine This is the new testament in my blood are the very forms of the Sacraments and words of consecration which being vttered immediatly the elements are changed into the body and blood of Christ wherefore these words are not to be read historically for the instruction of the people but they are onely consecratory wordes to be pronounced ouer the elements Rhemist 1. Cor. 11. sect 11. Bellarm. lib. 4. de sacram cap. 13. Argu. If these were not the onely words of consecration This is my body and if presently vpon the vttering of these words the body of Christ was not present then should not the words of Christ be true Bellarm. ibid. The Protestants 1. WE acknowledge no such consecration at all by vertue whereof the elements are conuerted and transubstantiate into the body of Christ as we haue before shewed A consecration we graunt which is a setting apart of the elements which before were common to holy vses and by the vetue of Christs institution to be made vnto vs signes of holy things Secondly those are not the onely words of consecration This is my body and This is the cup of my blood and yet Christs wordes shall be true for we must not dismember the sentence Christ saith Take eate ye this is my body it is then made his body to be taken and eaten by taking then and eating the elements also are consecrated not onely by saying of the words ye must not then diuide the words of the institution for then they shall no more consecrate then if you should pronounce but two of your consecratory words as This is or My body and leaue out the rest Thirdly that these are not the onely words of consecration it appeareth because both the bread was broken and distributed and the Cuppe also before Christ spake those words as Math. 26.26 for first Christ saith Take eate and Take and drink before he said either This is my body or This is my blood neither can ye well tell yourselues which are your consecratory wordes for the Cup whether those that Mathew setteth downe This is my blood of the newe testament or as Luke hath This Cup is the new testament in my blood Nay Bellarmine vseth an other forme beside these Hic est calixâ—sâ—â— guinis This is the Cup of my blood Bellarm. cap. 13. Fourthly we conclude then that not onely these words but al the rest belonging to the institution are to be rehearsed in the Sacrament both to instruct the people that they may know the right vse of the Sacrament and they help also with the rest of the whole action of taking eating drinking praying thankesgiuing to consecrate and make the SacrameÌ„t as we haue shewed more at large before controu 11. quest 1. part 2. to that place we referre the Reader THE SIXT QVESTION OF THE PROPER effect and vse of the Lords Supper The Papists THey doe generally holde that this Sacrament was not properly ordeined error 120 for remission of sinnes neither that the Sacrament hath any such vse but it serueth onely as a preseruatiue against sinne Trident. Concil sess 13. can 5. Bellarm lib. 4. de sacram cap. 17. Secondly they teach that faith is not sufficient to prepare vs for the Communion and although a man be neuer so contrite quantumcunque se contritos existiment yet they must be throughly purged and absolued from their mortall sinnes before they come to communicate Concil Trident. sess 13. canon 11. Bellarm ibid. Argum. 1. They that receiue the Communion are one body as they are partakers of one bread 1. Cor. 10.17 but they which are in any greeuous and deadly sinne are not liuely members of Christ and of his mysticall body therefore the sacrament doth not profit them at all Bellarm. ibid. Ans. 1. Neither doe we affirme that men ought rashly presumptuously to come to the Lords table but to repent them throughly of their sinnes and to haue a stedfast and liuely faith in Christ who cannot be said thus preparing themselues to remaine in their sinnes neither yet are they so fully acquited of them that they need not to receiue the Sacrament to their comfort and to strengthen their faith in the hope and assurance of the remission of sinnes Secondly wherefore all this hindreth not but that they should be true members of Christs body euen hauing a troubled conscience and labouring vnder the burthen of their sinnes for the weake and sicke parts of the bodie are they therfore no partes at all because of their infirmities Augustine saith very wel Non filios diaboli faciunt quaecunque peccata peccaÌ„t enim et filij Dei In quibus non est fides filij sunt Diaboli Euery sin maketh not a man the childe of the deuil for the Children of God also sinne but they which haue no faith are the sonnes of the Deuill Ergo all sinnes cut not men off from the body of Christ but onely the want of faith they then that haue sinned and doe repent them and come with faith are still the sonnes of God and members of Christs body Argum. 2. There is not one and the same proper vse and end of diuerse Sacraments but Baptisme is receiued for remission of sinnes Ergo the Eucharist is not for that end Bellarm. ibid. Ans. 1. The death of Christ and so remission of sinnes purchased by the same is properly represented vnto vs in both Sacraments yet in a diuerse respect for as to be borne is one thing to be fed and nouâ—â—shed is another yet both worke the same thing in the body though diuersly for the birth giueth life meate and drink preserueth it the same difference is betweene Baptisme and the Lords Supper they both are seales vnto vs of our iustification in the remission of sinnes by Christ but by Baptisme we are initiated regenerate and borne anew and engrafted into the body of Christ. The other sacrament doth confirme encrease and nourish our faith already begun and planted in vs for the remission of sinnes and all other benefits of Christs passion The Protestants FIrst we doe truly affirme and teach that an especiall and principall vse of the Eucharist or Communion is to strengthen and assure our faith of the remission of sinnes and yet we deny not but that it hath other vses beside for as in Baptisme not onely the washing away of our sinnes is shewed forth but it also betokeneth our dying to sinne and rising to newnes of life Ro. 6.3.4 So in the Lords supper whole Christ with all his benefites is exhibited vnto vs as it is a pledge vnto vs
olde blinde latine translation then the authenticall Greeke text the words in the originall are Euery spirite that confesseth not Iesus Christ not euery spirite that dissolueth And this may appeare to bee the true reading by the opposition in the former verse Euery spirite that confesseth Iesus is of GOD therefore this is the best reading Euery spirite that confesseth not Iesus as being set opposite and contrarie to the other verse Againe the Rhemists vnderstand this place after their owne reading of the dissoluing of the humanitie and diuinitie of Christ not of any such separation of the flesh and blood of Christ as Bellarm supposeth 3 This their deuice of concomitance ouerthwarteth the institution of Christ For he sayth the bread is his body the wine his blood but by their rule the bread is his blood and the wine his bodie And be it graunted that the blood of Christ is in the bread yet how can any man be sayd to drink it in bread We vse to eate bread not to drink bread his blood therefore cannot be there because it cannot be drunke there Argum. 2. Luk. 24.30 Christ brake bread to his disciples Act. 2.42 the Apostles brake bread Ergo to communicate in one kinde is grounded vpon the example of Christ and his Apostles Bellarmin lib. 4. de Eucharist 24. Rhemist Iohn 6.11 And Christ sayth Whosoeuer shall eate this bread shall liue for euer Iohn 6.58 Ergo it is sufficient to receiue in one kinde Answer 1. To the two first places we say that it is not necessary to vnderstand the breaking of bread in the sacrament but the vsuall bread rather which was accustomed in their daylie repasts and feasts after thankesgiuing to be broken Or if we take it for the sacrament the breaking of bread is by a Synecdoche taken for the whole mysterie as it is an vsuall phrase of speech in scripture for otherwise wee will conclude as well that Christ and the Apostles did but consecrate in one kinde which they holde for a great absurditie as that the other receiued but in one kinde But their opinion is that although the people must communicate in one kinde onely yet the Priest must consecrate both Rhemist annotat Iohn 6. sect 11. 2 To the second place wee answere First it is not vnderstoode of the sacramentall eating of Christ but of the spirituall manducation of him which may be done without a sacrament For whosoeuer eateth this bread shall liue for euer but whosoeuer eateth the sacrament shall not liue for euer Secondly seeing the eating and drinking of Christ are so often ioyned in this chapter as vers 53.55.56 they might well know that drinking is here to be vnderstoode though it be not expressed Argum. 3. In many countries there is no wine to bee had as in the cold Northerly countreies and therefore they cannot communicate according to the institution whereupon that there might be an vniformitie in all Churches it is most meete that where wine may bee had they should notwithstanding be content to receiue it in one kinde Bellarmin cap. 28. Also there may arise much inconuenience in graunting the cuppe to the people as in spilling and sheading the wine which after consecration is the blood of Christ Rhemist annot Iohn 6. sect 11. Answ. 1. As in some countries there is no wine to bee had so wee finde that in certaine places and regions of the world there is no bread such as Christ vsed made of wheate or the like grayne as in some places amongst the West Indians they haue a certaine kinde of bread made of rootes called Cazabi as Benzo witnesseth Wherefore by this reason of vniformitie wee should not communicate at all either in bread or wine seeing that as some countreyes are destitute of wine so other are of bread but all this not withstanding the sacrament may be duely administred in all places in both kindes and where they haue neither bread nor wine neither can possibly prouide them they may safely vse such other elements as doe stand them in the like stead as in the place of bread that which commeth nearest to the vse thereof and for wine some other precious liquor that is to be had as in Russia in stead of wine they vse a certaine drink like vnto that which we call Metheglen 2 As for the other reasons of the inconueniences in spilling the wine shaking the cuppe the hanging of it on mens beards other such friuolous allegations as they were no let or hinderance why Christ notwithstanding did not institute the sacrament in both kindes and the Church accordingly obserued it as we reade the Corinthians did communicate in both kindes so ought they to bee no reason why Christians should not receiue in both kindes nowe The Protestants WE holde it to be an Antichristian practise of the Church of Rome to take away from the people the cuppe in the sacrament for although they sometime minister the cuppe to the people yet they vse no consecration ouer it neither giue it as any parte of the sacrament Fulk annotat 1. Corinth 4.10 sect 4. They doe therefore offer great wrong to the people of God in depriuing them of the one halfe of the communion Argum. 1. Iohn 6.53 Christ sayth Except you eate the flesh of the Sonne of man and drink his blood you haue no life in you Here wee see both eating and drinking are ioyned together Ergo Christians ought to doe both This place maketh strongly against our aduersaries who doe expound it of the sacramental eating and drinking of Christ. Argum. 2. Christ instituted the sacrament in both kinds giuing charge and commaundement to all Christians in the same manner to celebrate it for he sayth Drinke ye all of this If our aduersaries answere as they doe that this was spoken to the Apostles by the like reason they may say also that when Christ sayd Take eate he spake vnto his Apostles and so the people shoulde neither receiue bread and wine but the Ministers onely Agayne Saynt Paul the best expounder of our Sauiour Christ declareth the right vse of the Lords Supper in both kindes for all Christians for hee writeth to the whole congregation and Church of the Corinthians not to the Pastors and teachers onely and to euery Christian he sayth Let a man examine himselfe and so let him eate of this bread and drinke of this cuppe vers 28. Argum. 3. The Priest that saith Masse you allow to consecrate and receiue in both kindes because hee must expresse liuely the passion of Christ and the separation of his blood from his bodie in the same Rhemist annotat Iohn 6.58 By the same reason all the communicants ought to receiue in both kindes because they doe all shewe foorth the death of Christ and sheading of his blood in the sacrament 1. Corinthian 11.26 And seeing the cuppe is a signe of the blood of Christ shedde for remission of sinnes Math. 26.28 for as much as the thing signified that is
we made partakers of the bodie and blood of Christ but this fayth the wicked cannot haue The first part is proued out of the Gospell He only that drinketh of the blood of Christ shall neuer thirst agayne Iohn 4.14 He that shall neuer thirst must beleeue in Christ Iohn 6.35 Ergo he onely that beleeueth doth drinke the blood of Christ. So Augustine saith Nolite parare fances sed cor non quod videtur sed quod creditur pascit doe not prepare your iawes but your heart it is not that which is seene but what is beleeued that nourisheth Ergo Christ must bee receiued by faith therefore Infidels or vnbeleeuers cannot receiue him Argum. 2. Whosoeuer eateth the flesh of Christ and drinketh his blood shall haue eternall life Iohn 6.54 But the wicked haue not eternall life Ergo they neither eate nor drinke Christ. Augustine sayth De mensa dominica sumitur quibusdam ad mortem quibusdam ad vitam res verò cuius sacramentum est omni homini ad vitam nulli ad exitium quicunque eius particeps fuerit From the Lords table some doe receiue vnto life some vnto death but the thing whereof it is a sacrament worketh in all to life in none to death whosoeuer are partakers of it But the bodie and blood of Christ are the things signified in the sacrament Ergo whosoeuer receiueth them hath life thereby the wicked then receiue them not THE SECOND PART OF THIS CONTROVERSY CONCERNING the Popish Masse THis part likewise comprehendeth diuers questions 1 Of the diuers representations of the death and sacrifice of Christ. 2 Of the sacrifice of the Masse the name thereof and of the sacrificing priesthood 3 Of the vertue and efficacie which they falsely ascribe to the Masse 4 For whom the sacrifice of the Masse is auaileable whether for the quicke and the dead 5. Of priuate Masses 6. Of the manner of saying and celebrating Masse 7. Of the ceremonies which they vse in the idolatrous sacrifice of the Masse some goe before some are obserued in the celebration thereof 8. Of the forme of the Masse which consisteth partly of the Canon and of the preface to the Canon where we are to shew the foule and heretical blasphemies which in great number are belched out by them in the Masse Of these now in their order THE FIRST QVESTION OF THE DIVERS representations of the death of Christ. The Papists THey are not contented with that one liuely representation of the death of Christ which is exhibited in the Lords Supper but they haue brought in error 126 two more beside that and so make three in all the first say they is simplex repraesentatio a simple and plaine representation of the death of Christ which is done so often as the Sacrament is receiued the second is Repraesentatio ad vinum A liuely and full representation of Christs death which they doe vse yearely to set forth by solemne gestures apparell and other ceremonies vpon Good Friday as it is commonly called before Easter when they doe make nothing else but a Pageant play of the Sacrament the third representation is also a sacrifice beside and that is the sacrifice of the Masse Bellarm. de Missa lib. 1. cap. 1. The Rhemists make a fourth representation beside which is in the solemne receiuing of the Communion at Easter So then first Christs death is shewed forth by the Sacrament of the Eucharist all the yeare long as it hangeth in the pixe or when it is carried to house the sicke Catechism Rom. pag. 408. Secondly it is represented once in the yeere by their solemne Pageant vpon good Friday when there is no Sacrament consecrated but an histrionicall expressing by certaine gestures and actions the manner of Christs crucifying Thirdly in the continuall sacrifice of the Masse Christ his death is represented And lastly in the solemne receiuing at Easter for then especially the mysterie of Christ our Paschall lambe is commended to the people to be eaten with all sinceritie in the Sacrament and so doe the Rhemist expound that place of Saint Paul Let vs keepe feast or holy day not with the leauen of malitiousnes 1. Cor. 6.8 literally applying it to the feast of Easter Rhemist in hunc locum The Protestants FIrst we are taught by the word of God that by eating the bread and drinking of the cup in the Sacrament not by gazing looking lifting vp turning hanging vp bread in pixes or by any such meanes but onely as we haue saide is the Lords death shewed forth and represented 1. Corinth 11.26 Wee acknowledge therefore one onely Sacramentall representation of Christ and no more in the Lords Supper the sacrifice of the Masse we iudge to bee an abominable idol as afterward shall be shewed Secondly it is a foule absurditie to make any representation of Christs death by bare gestures shewes and actions of the bodie without any Sacrament as they doe in their popish pageants vpon Christs Passion daye for at that time there is no Sacrament consecrated Eckius cap. 15. But the Priest by certaine gestures and motions of the bodie in bowing bending casting abroade his armes and such like dooth resemble Christ crucified Bellarm cap. 1. But to call this a liuely representation being done without a Sacrament and the other in the Sacrament simplicem repraesentationem but a simple and plaine representation is too great presumption wherein they prefer their owne superstitious deuises before the ordinance of Christ. Thirdly that place of Saint Paul is vnfitly applied to the celebration of Ester Augustine expoundeth it far otherwise Diem festum celebremus non vtique vnam diem sed totam vitam in azymis synceritatis veritatis Let vs keepe holy day not one onely day but all our life long in the vnleauened bread of purenes and trueth So then in Augustines iudgement the Apostle had no relation to any certaine time which he would haue kept holy but to the reformation of the whole life THE SECOND QVESTION OF THE sacrifice of the Masse and the Priesthoode thereto belonging THE FIRST PART OF THE name and terme of Masse The Papists error 127 THere are diuerse opinions amongst them concerning the originall of this name Some say it is called Missa the Masse Quia oblatio preces ad Deum mittantur Hugo de S. Victore Others quod Angelus a Deo mittatur quisacrificio assistat Because an angell is sent of God to bee assistant at the Masse Thom. Aquinas 3. part quaest 83. artic 4. Some of the hebrue worde Missath Deut. 16. which signifieth an oblation Some ex missis donarijs symbolis of the giftes and offerings sent or put in before the Communion But what beginning soeuer it had they doe now generally take the Masse for that solemne action whereby the Sacrament is made a sacrifice and offered vp to God Bellarm. lib. 1. de missa cap. 1. The Protestants WE doe not greatly force vpon this name for both the name
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
ground an ordinarie and perpetuall sacrament vpon an extraordinary example and that they were such visible graces of the spirite it appeareth because Simon Magu◠saw that the holy Ghost was giuen them by laying on of hands Secondly the holy Ghost was obtained by their praiers ver 15. and not by the very laying on of hands Thirdly to make a Sacrament it is not enough to haue a visible signe and to shew some spirituall grace therewith to be bestowed for then the spittle and clay that Christ vsed the napkins also and partlets which were carried to the sicke from the Apostles and they were healed presently all these should be sacraments for here are outward signes and some effect followed yet because there was no institution of a sacrament by Christ nor any commandement to vse them neither these nor the imposition of hands can be a Sacrament The Protestants WE graunt a ceremonie of imposition of hands vsed in the Apostles time and after so long as the miraculous gifts of the holy Ghost continued in the Church there is also another kinde of imposition of hands such as the Apostle speaketh of Heb. 6.2 which may haue perpetuall vse in the Church which is nothing else but a kinde of praier to be strengthened by the holy Ghost and for the encrease of grace But neither this nor the other doe we holde to be a sacrament Argum. 1. Euery sacrament must haue his appointment from Christ consisting both of an outward element and the word of institution but the popish sacrament of confirmation hath none of these the element they vse is oyle the word of consecration I signe thee with the signe of the Crosse and annoint thee with the Chrisme of health in the name of the Father the Sonne and holy Ghost but none of these haue their institution by Christ or his Apostles any where in the new testament Ergo it is no sacrament Augustine saith Manus impositio quid aliud est quà m oratio super hominem The imposition of the hands what els is it but praier ouer a man He saith not it is a Sacrament THE SECOND PART OF THE MATter and forme of Confirmation The Papists THe matter of this popish Sacrament they say is oyle mixed and tempered error 44 with balme Rhemist Act. 8. sect 6. First halowed and consecrated by the Minister thereof and striked in manner of a crosse vpon the forehead of him that is to be confirmed Bellarm. cap. 8. Argum. 2. Corinth 1.21 It is God which establisheth vs or confirmeth vs with you in Christ and hath annointed vs. Here the Apostle speaketh of confirmation and of the materiall part thereof which is holy vnction or anointing Bellarm. ibid. The Protestants Ans. FIrst the Apostle saith not Which hath confirmed but Which doth confirme which if it were meant of that external ceremony of confirmation see what iniury you offer to the Apostle that being a confirmer of others he had neede now to be catechized and confirmed himselfe Againe he speaketh not of confirmation wrought by the ministerie of men but God saith he confirmeth vs that is establisheth vs by his spirite 2. It is to too grosse to vnderstand by this anointing your greazie besmearing mens faces with your Chrisme seeing the Apostle expoundeth himselfe in the next verse He hath sealed vs and giuen the earnest of his spirite in our harts ver 22. Of this holy anointing of our harts by the spirite S. Iohn also maketh mention saying This Anointing teacheth you all things 1. epist. 2.27 But doth the anointing of the face I pray you giue men instruction Let vs heare Augustines exposition Christus sit in corde vnctio ipsius sit in corde inspiratio eius docet vnctio eius docet Let Christ be in your harts let his anointing be in your harts his inspiration is his anointing you may be ashamed therefore so grossely to abuse Scripture 3. As for your oyle therefore mixed with balme First the true balme you know is not to be had and therefore you abuse the people Secondly make the best of it you can it is but a Iewish ceremonie Thirdly your benediction of it is but a kinde of magicall inchantment seeing you haue no word of God to consecrate creatures in that sort for all things are sanctified by the word of God and praier Ergo without the warrant of God there is no such sanctifying of creatures The Papists 2. THe forme of Confirmation is in the words which are pronounced I signe thee with the signe of the crosse and confirme thee with the Chrisme of error 45 saluation or health in the name of the Father the Sonne and holy Ghost Bellarm cap. 10. The Protestants 1. THey must shew the institution of Christ out of the word for the forme of euery sacrament which they can not doe for this vnlesse they runne to their beggerly traditions which they blasphemously call the word of God vnwritten 2. Where haue they learned that men are confirmed and established with the externall anointing of oyle so said some amongst the Colossians Touch not taste not handle not to whom the Apostle answereth Which things perish with the vsing and are after the commandements of men Coloss. 2.21.22 So is this anointing with oyle a meere inuention of men and hath no longer vertue or force then in the naturall vse thereof THE THIRD PART OF THE EFFIcacie and vertue of confirmation The Papists THe holy Ghost is giuen in confirmation for force strength and corroboration against all our spirituall enemies and to stand constantly in the confession error 46 of our faith euen to death with great increase of grace Rhemist Act. 8. sect 7. And in this respect it giueth more abundant grace in strengthening of vs against the deuil then Baptisme doth Bellarm. cap. 11. The Protestants FIrst they doe offer great iniurie to the spirite of God tying him as it were to their beggerly elements which haue power as they say to conferre grace The Scripture saith The spirite bloweth where it listeth Ioh. 3. The spirite of God is free and is giuen without Sacraments as well as with them but this tradition of yours is no Sacrament if it were yet could it not conferre grace as we haue proued before Secondly they doe greatly deface the Sacrament of Baptisme making it imperfect without confirmation saying that he which is baptized shall neuer be a perfect Christian vnlesse he be confirmed with Chrisme Gerson And that it is to be reuerenced with greater reuerence then Baptisme See Fulk Act. 8. sect 7. Yea they depriue Baptisme of the proper effect and vse thereof which is a signe vnto vs of the assistance of Gods spirite to fight manfully against the Deuill for by baptisme we are buried into the death of Christ Rom. 6.3 But Christ by his death triumphed ouer the Deuill Coloss. 2.15 Ergo Baptisme is a signe of our victorie against the Deuil yet they rob Baptisme of this honor and giue it to
men nor Apostolike giftes wee are not to doubt but that this promise and prophesie of the vniuersall preaching of the Gospell is performed already Argum. 2. It appeareth in Ecclesiasticall histories that the Apostles dispersed themselues into all partes of the worlde euery where preaching the Gospell Thomas preached to the Parthians Medes Persians also to the Germanes Simon Zelotes in Mauritania Africa and in Britania Iudas called Thaddaeus in Mesopotamia Mark in Aegypt Bartholomaeus to the Indians Andrew preached to the Scythians Sogdians Aethopians So that there were fewe or no knowen countreyes in the world which heard not of the fame of the Gospell But here two things must be obserued First that the Gospel was to bee preached in the habitable or knowen world the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many countreyes are inhabited now that were not habitable then or at the least not inhabited wherefore it was sufficient that the people of the world heard of the Gospel howsoeuer afterward they were propagated into other vnknowen places Secondly as Augustine sayth Omnes gentes promissae sunt non omnes homines omnium gentium All nations were promised to heare of the Gospel not all the men and inhabitants of euery nation And so we doubt not but the Apostles did lay the foundation of fayth through the whole worlde and were first planters of the Churches in euery nation But their plantings were watered and encreased and continued by others Wherefore seeing the world hath once already beene generally lightened with the truth of the Gospell we are not to looke any more for a solemne legacie and ambassage to be sent from the Lord vnto all nations But those countreyes rather which somtime had the trueth and now haue lost it ought now to seeke vnto those places that haue it as the Queene of Saba went a long iourney to heare Salomons wisdome They therefore that yet doe expect an vniuersall preaching may sooner see Christ comming in the cloudes then haue their expectation satisfied THE SECOND QVESTION OF THE comming of Henoch and Elias before the day of iudgement The Papists error 107 THeir common and receiued opinion is that Henoch and Elias doe yet liue in their bodies in Paradise and shall come in person to oppose themselues against Antichrist and by their preaching to conuert the Iewes Rhemist Apocal. 11. sect 4. Argum. Malachie 4.5 I will send you Eliah the Prophet before the great and fearefull day of the Lorde These are also the two witnesses spoken of Apocal. 11.3 Which shall be slaine and rise vp againe the third day Ergo Eliah and Henoch shall come before the day of the Lorde Bellarm. de Roman pontif 3.6 Ans. First the prophesie of Malachie was fulfilled in Iohn Baptist who came in the spirite of Elias as it is thrise in the Gospell applied once by the Angel Luk. 1.16 twise by our Sauiour Christ Matth. 11.14 17.13 Bellarmine saith it is not properly vnderstoode of Iohn Baptist but onely in an allegorie First the Prophet speaketh of the great and fearefull day of the Lord but the comming of Christ was the acceptable time Ans. Here the Iesuite bewrayeth great ignorance As though the comming of Christ in the flesh as it brought comfort to the Elect to as many as were ordeined to saluation was not also hastening of the iudgement of God against the wicked and therefore Iohn saith The axe was laide to the roote of the tree Matth. 3.10 and that Christ came with his fanne in his hand verse 12. The Apostle Heb. 12.26 applieth that saying of the Prophet Once againe wil I shake not onely the heauens but the earth to the preaching of the Gospell wee see then in what sence the first comming of Christ is called a fearefull and terrible day Ans. Secondly by the two witnesses is vnderstood the small yet sufficient number of the true seruants of God which shall witnesse the truth euen in the whottest persecution of Antichrist there is no mention made of Henoch or Elias And if you will needs vnderstand that literally of their rising againe why not the rest also how fire shall proceede out of their mouthes to consume the wicked and they shall turne water into blood The meaning is nothing else but that God will alwaies haue faithfull witnesses in his Church which shall alwaies stand vp in the stead of the Prophets and holy men gone before The Protestants LIke as the Pharisies deceiued the Iewes with vaine expectation of Elias and so hindred their beliefe in Christ so the Papists would not haue men to acknowledge the manifestation of Antichrist vnder this false pretence that Henoch and Elias must first come before Antichrist bee reuealed which wee doe hold as a Iewish fable and popish dreame Argum. 1. The Prophesie of Elias comming is properly fulfilled in Iohn Baptist and therefore wee are not to looke for any other accomplishment thereof neither now is there any Paradise remaining but Heauen 2. Corinth 12.4 And to affirme that Henoch and Elias went vp to Heauen in their bodies before the ascension of Christ out of Scripture it cannot be proued it is euident that they were taken vp aliue into heauen but not that they continued aliue Argum. 2. The varietie of opinions concerning the personall appearance of Henoch and Elias declare that it is an vncertaine thing and but deuised of men Hilarye saith they shal be Moses and Elias Chrysostome granteth that Elias shall come but not Henoch Iustine thinketh that not onely Henoch and Elias are aliue but all those whose bodies rose at the resurrection of Christ Hippolytus is of opinion that Iohn the Diuine shall come with them and some say Ieremie also whose death is not read of Fulk Apocal. 11. sect 4. And thus it is no meruaile if men run mad as it were in their foolish conceites hauing no warrant for their opinions out of Scriptures The nation of the Iewes wee grant according to the manifest prophesie of Saint Paul shall in the end be conuerted but not in such sort by the personall preaching of Moses and Elias for the Apostle setting downe at large the mysterie of their calling would not haue left out so necessarie a thing Augustine by the two witnesses vnderstandeth the two testaments the Old and the new But hee denieth vtterly that any shall rise before the comming of Christ as the Apostle saith 1. Corinth 15.23 The first fruites is Christ Then they that are Christs at his comming but not before Vnde saith he excluditur omnis suspicio quorundam qui putant hos duos testes duos viros esse ante aduentum Christi coelum in nubibus ascendisse Their suspition therefore or opinion is vtterly excluded which thinke these two witnesses to bee two men which should ascend into heauen before the comming of Christ. Augustine we see is flat against them THE THIRD PART WHETHER THE most grieuous persecutions that euer were shall be toward the end
confer grace p. 416 2 Of the difference of the olde and new sacraments pag. 418 3 Of the character imprinted by the Sacraments pag. 419 4 Of the necessitie of the sacraments pag. 420 3 Of the number and order of the Sacraments 1 Of the number of them pag. 42◠2 Of their degrees amongst themselues pag. 424. The twelfth controuersie of the sacrament of Baptisme eight questions 1 Of the name and definition of Baptisme pag. 426 2 Of the partes that is the matter and forme of Baptisme pag. 427 3 Of the necessitie of Baptisme and whether baptisme may by any other way be supplied pag. 428 4 Whether women and lay men ought to baptise pag. 432 5 Of the baptisme of infants and whether they haue faith and of the baptizing of bels pag 434.436 6. Of the effectes of Baptisme 1 Whether our sinnes be cleane taken away in baptisme pag. 436 2 Whether baptisme be onely for sinnes past pag. 438 3 Of the priuiledges of Baptisme pag. 439 7. Of the difference between the baptisme of Christ and the baptisme of Iohn p. 441 8. Of the ceremonies and rites of baptisme pag. 442 The thirteenth controuersie of the Eucharist or Lords Supper two parts 1 part Of the sacrament it selfe 10. questions 1 Of the Real presence pag. 445 2 Of Transubstantiation pag. 455 3 Of the reseruation of the Sacrament pag. 459 4 Of the elements of bread and wine pag. 461 5 Of the words of consecration pag. 463 6 Of the proper effect of the Lords Supper pag. 465 7 Of the manner in receiuing the cōmunion whether it ought to be receiued fasting pag. 467 8 Of receiuing in one kinde pag. 468 9 Of the adoration of the Eucharist pag. 472 10 Whether the wicked receiue the body of Christ. pag. 473. 2. part Of the sacrifice of the Masse 8. quest 1 Of the diuers representations of the death of Christ. pag. 475 2 Of the sacrifice 1 The name of the Masse pag. 476 2 Of the sacrifice it selfe pag. 477 3 Of the name of priests pag. 481 3 Of the vertue and efficacie of the Masse pag. 483 4 For whom the Masse is auaileable pag. 484 5 Of priuate Masses pag. 485 6 Of the manner of saying Masse pag. 487 7 Of the idolatrous ceremonies of the Masse pag. 488 8 Of the forme which is the Canon of the Masse pag. 490 THE CONTENTS OF THE THIRD BOOKE The fourteenth controuersie of Penance nine questions 1 Of the name of penance pag. 501 2 Whether it be a Sacrament pag. 502 3 Whether any other sacrament of repentance beside baptisme pag. 504 4 Of the materiall partes of Baptisme 1 Of the matter and forme pag. 504 2 Of the three partes Contrition pag. 505. Confession pag. 505. Satisfaction pag. 505. 3 Whether repentance goe before faith pag. 506 5 Of Contrition pag. 507 6 Of Auricular confession pag. 510 7 Of Satisfaction 1 Whether the punishment remaine after the sinne is pardoned pag. 514 2 Whether a man may satisfie the wrath of God by his workes ibid. 3 Whether one man may satisfie for another pag. 516 8 Of penall iniunctions 1 Whether penall workes be necessary to repentance pag. 517 2 By whom they are to be enioyned pag. 518 3 Of pardons and indulgences pag. 519 9 Of the ceremonies and circumstances of Penance pag. 522 The fifteenth controuersie of Matrimony seuen questions 1 Whether Matrimonie be a sacrament pag 524 2 Of Diuorcement 1 Whether there be any other causes of diuorce beside fornication pag. 525 2 Whether mariage be lawfull after diuorcement for adulterie pag. 528 3 Of the degrees prohibited in mariage three partes 1 Of the supputation of degrees pag. 529 2 Whether any of the degrees prohibited in Moses law may be dispenced with pag. 531 3 Whether any other degrees by humane law may be prohibited pag. 533 4 Of the impediments of marriage pag. 535 5 Of the comparison between virginitie and the married estate pag. 536 6 Of the times of mariage prohibited pag. 537 7 Of the ceremonies of marriage pag. 539 The sixteenth controuersie three questions 1 Of Confirmation 1 Whether 〈◊〉 be a sacrament pag. 541 2 Of the matter and forme thereof pag. 542 3 Of the efficacie and vertue pag. 543 4 Of the rites and ceremonies pag. 544 2 Of Orders 1 Whether it be a Sacrament pag. 545 2 Of the efficacie pag. 547 3 Of the ceremonies pag. 548 3 Of extreame Vnction 1 Whether it be a Sacrament pag. 549 2 Of the vertue and efficacie pag. 550 3 Of the minister and the ceremonies pag. 551 The seuenteenth controuersie of the benefites of our redemption three partes 1 part Of Predestination 1 Of the reprobation of the wicked pag. 553 2 Our election free without respect to our workes pag. 555 3 Of the certaintie of predestination pag 556 2 part Of our Vocation 1 Of sinne 1 Of Originall sinne pag. 558 2 The difference of sinnes pag. 559 3 Of veniall sinnes pag. 560 4 Whether all sinnes be remissible pa. 561 5 God no author of sinne pag. 562 6 Of the works of the not regenerate 563 2 Of the law 5. parts 1 Whether it be possible in this life to keep the Laws pag. 564 2 Whether iust men doe sinne pag. 566 3 Of the works of supererogation p. 567 4 God not to be serued for feare pag. 568 5 Of the vse of the Law pag. 570 3. part Of iustification 1. Of freewil 1 Whether it be vtterly lost pag. 571 2 Of the power of free will in man Ibid. 2. Of Faith 1 What faith is pag. 576 2 Of the diuerse kindes of faith pag. 578 3 Charitie not the forme of iustifiyng faith pag. 579 4 How men are iustified by faith pag. 581 5 Whether faith be meritorious Ibid. 6 Whether faith be in mans power pag. 582 7 Whether it may be lost Ibid. 8 Whether wicked men haue faith pag. 583 3. Of good workes 1 Which be the good workes of Christians pag. 584 2 Whether there be any good workes without faith Ibid. 3 The vse of good workes 1 Whether they be applicatorie pag. 585 2 Expiatorie pag. 586 3 Meritorious Ibid. 4 Of the distinction of merites pag. 589 5 The manner of meriting pag. 590 4. Of Iustification 1 Of preparatiue works to iustification pag. 591 2 Of two kindes of iustification pag. 592 3 Of inherent iustice pag. 593 4 Of iustification onely by faith pag. 594 The 18. controuersie concerning the humanitie of Christ fiue questions 1 Of the vbiquitie or omnipresence of the bodie of Christ pag. 596 2 Whether Christ encreased in knowledge pag. 599 3 Of the manner of our Sauiours birth pag. 601 4 Whether Christ suffered in soule pag. 602 5 Whether Christ descended in soule to Hell to deliuer the Patriarkes pag. 605 6 Of the place of Hell pag. 607 The 19. controuersie concerning matters belonging to the diuine nature of Christ three questions 1 Whether Christ be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of