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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	church_n	council_n	trent_n	4,509	5	10.5965	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05470	Two sermons viz. 1. A preseruatiue lilie to cure soules. And 2. How to seeke to finde Christ. Preached by that famous and iudicious diuine, Peter Lilie, Doctor of Diuinitie, and sometime fellow of Iesus Colledge in Cambridge.	Lily, Peter, d. 1615.; Lily, Dorothy, d. 1627.	1619 (1619)	STC 15600; ESTC S108559	27,509	75

be baptised In which words diuers things do offer themselues to bee considered and that which I thinke first is necessary is the coniunction of these two namely Faith and Baptisme He that shall beleeue and be baptised must be read without dis-junction and make but one proposition For our Sauiour Christ doth not heere meane that he which is baptised but beleeueth not or that he that beleeueth and is not baptised shall be saued but both are heere ioyned together He that beleeueth and is baptised Betweene these two I meane Faith and Baptisme Christ doth part the causes of Saluation yet let none mis-take me in that I say these are causes of Saluation I doe not say they are principall causes but instrumentall adiuvant secundary inferiour causes which it pleaseth God to vse and sanctifie for the sauing of our soules I doe not say that either both together or any one of them by it selfe is a cause absolutely necessarie to Saluation so that he that wants either one or both must be damned which in the latter member I shall more largely declare but I say they are necessarie in respect of our obedience and necessarie because commanded and therefore if of contempt or grosse or affected negligence we either refuse the one or the other we incurre the displeasure of God and by that meanes eternall damnation In this sence I call them causes and ioyne them both together euen as Christ himselfe doth Hee that beleeueth and is baptised both of them are in their kinde necessary Of the one that is Faith the Apostle sayth Without faith it is vnpossible to please God Hebr. 11.6 Of the other that is Baptisme the Apostle sayth Titus 3.5 it is Lauacrum regenerationis the washing of the new birth and is resembled by Saint Peter 1. Pet. 3.20.21 to the Arke in which Noah and his children were saued The Arke was not a signe onely of the mercy of God but God vsed it as an instrumentall cause to preserue Noah in that great and vniuersall deluge and to it is Baptisme compared The ancient Fathers grounding themselues vpon that and the like places doe speake as becomes them reuerently resembling Baptisme to the red-Sea in which Pharaoh that is the Diuell with all his workes are drowned and the Israelites that is the true Christians regenerate are deliuered from the wrath of God To the Poole of Bethesda into which the Angell descended at a certaine time and stirred the water and who first descended there-into was cured of his infirmitie I say they not onely resemble it but preferre it before this water for that water did onely cure the bodie but this the soule in this water but one could be cured at one time there many are cured into that water the Angell descended at a certayne time and before he had stirred the water it would not worke and therefore it might bee called Fons signatus a Fountaine sealed vp but this water is open and common and floweth plentifully to all Christians according to that prediction of the Prophet Zacharie In that day Zach. 13.1 there shall be a fountaine opened to the house of Dauid and to the house of Ierusalem for sinne and for vncleannesse In that water God did worke by the ministerie of an Angell heere he worketh by the ministery of sinfull men yet is the effect wonderfull neither doth our humility derogate from the power and operation of it I might repeate many other their similitudes to this purpose many speeches they haue which some thinke to be Hyperbolicall and beyond the truth but indeed they are no more then the Scripture teacheth A man may as well ascribe too little as too much to the Sacrament and as the Papists haue erred in Superstition so some perhaps in Prophanenesse to which these our times do too much incline A meane may be held betweene both that is to thinke of these as they are in effect causes and instruments by which Christ doth deriue into our soules the efficacie of his precious bloud He that beleeueth and is baptised shall be saued And this is the first thing I thought meete to be obserued I meane the coniunction of these two Faith and Baptisme But is nothing else will some say required to Saluation Is it sufficient to beleeue and be baptised VVill these two without good-workes bring them that are come to yeares of discretion to heauen God forbid any should think so yet some in former times haue beene of that minde who held that Faith without Workes was sufficient to Saluation and against that heresie Saint Augustine hath written a whole Booke very learnedly Our Aduersaries of the Church of Rome doe ascribe vnto vs this errour and say that we haue reuiued this Heresie wherein their conscience tells them they doe vs wrong It may be you haue heard some say that Faith onely is necessary to Iustification and that is very true but did you euer heare any say that onely Faith was necessary to Saluation I suppose there was neuer any so madde as once to thinke it Bellarmine in this poynt doth vs right who sayth That both they and wee doe hold a necessity of workes though in a diuers sence They hold in workes necessitatem efficientiae a necessitie of the efficacie of workes we holde necessitatem praesentiae a necessitie of the presence of workes In plaine termes the Question betweene vs is not of the necessitie of workes but of the merit and dignity of workes in which there is some difference betweene vs but the necessity of workes is held of both and therefore there is no need to refuse the words he is supposed to be in the wrong which taketh away the necessity of a vertuous life it rather requireth a reall refutation For although it is confessed on both sides I meane of Protestants and Papists that good workes are necessary to saluation yet in eyther Religion many there are who ouerthrow the confession of their faith with the notorious sins of their liues professing they know God but denying him with their workes Tit. 1.16 as the Apostle saith and that is a kinde of indirect and implicite Atheisme How true this is the times doe testifie and I shall easily make knowne yet not without griefe as one that taketh small delight in this discourse and yet not without profit for I see a profitable vse of it I will beginne then with our Aduersaries who in contention do iustify themselues and lay heauy imputations vpon others but as the old saying is Hee that condemnes another ought not himselfe to be faultie Let vs consider then their demeanour Bellarmine amongst other notes of the Church saith that Sanctitas doctrinae Purenesse of doctrine both concerning Faith and Manners is a speciall one and another is Sanctitas vitae Holinesse of life at the least in the authors and founders of their seuerall Orders But if you should measure truth either by some of their doctrine taught or by

the practise of some of their Professours it would goe hard with them In the Councell of Trent amongst other things they haue established Inuocation of Saints and worshipping of Reliques in which Councell notwithstanding the Fathers assembled giue great charges to their Priests that no superstition of idolatry be committed in eyther of them whereby they plainly confesse that whatsoeuer they teach the practise of the vulgar is full of corruption superstition and that Bellarmine doth intreat that the weaknesse or ignorance of the common sort do not preiudice the truth of their doctrine vsing certaine words of Saint Augustine in a like case Noui multos simulacrorum adoratores c. Many superstitions are committed by the vulgar out of ignorance and weakenesse But if wee should come now from matter of Opinion to the matter of Life and alledge those things which Bernard spoke of the corruption of the Church in his time and that which Petrarch and sundry others haue written it will make our haire stand vpright and I do abstain from particular reciting of them neyther is it my meaning in thus censuring them to iustifie our selues for I am perswaded that the scandalous demeanour of many dissolute Protestants doth make many a Papist and that the vnchristian carriage of either sort doth make many an Atheist and therefore both sorts should ioyne together to redeeme our Christian profession from these scandalous imputations with which diuers doe too truely taxe vs and to adorne our calling with good-workes that the Name of God be not blasphemed by vs and that the mouthes of our enimies may be stopped This is the best way to confute the supposed opinion which taketh away the necessity of good life that is not by VVords but by VVorkes Matth. 5.16 Let your light so shine before men sayth our Sauiour that they maysee your good workes and glorifie your Father which is in heauen But you will reply and say Are not the words of your Text plaine Doth not Christ say He that beleeueth and is baptised shall be saued I aunswere that vnder these two are comprehended good-workes without which Faith or Baptisme is to small purpose The diuels are not altogether without Faith Iac. 2.19 for they beleeue and tremble Simon Magus had both these Faith and Baptisme Act. 8.13 Of his Baptisme there can be no question for it is plainely set downe in expresse tearmes and why should any make doubt of his faith for Saint Luke doth not onely say He beleeued but he saith it with an emphasis now Simon himselfe also beleeued that great sorcerer that notable Impostor and that which is more that he with others beleeued And therefore vnlesse we thinke that all others were hypocrites and that Saint Luke were deceiued in them all wee must needes thinke that Simon Magus beleeued and was baptised for both doth the Euangelist affirme yet his end as is thought was most miserable and damnable and therfore Faith and Baptisme without good-workes profite not Nay it is certaine that both these I meane Faith and Baptisme without good-workes when we grow vp to yeares of discretion doe but increase our damnation so farre are they from procuring our saluation For it is better neuer to haue knowne the way of God 2. Pet. 2.21 then after they haue knowne it to turne from the holy Commaundement giuen vnto them In Baptisme we bind our selues to the seruice of God God contracts with vs and we with him He couenants with vs to be our God yet conditionally so wee serue him VVe couenant with him to renounce the workes of the Diuell and to contract our selues wholly to his seruice True it is that without this contract wee are bound to the same duety for wee are his creatures and in regard both of our Creation and Redemption are bound to serue him but yet by our contract in Baptisme we bring a speciall Bond and Obligation vpon our selues for euer For euen those things which of themselues doe binde vs if we binde our selues to them by speciall Obligation doe binde vs more forcibly For example Genes 28.20 21.22 Iacob doth make a vow and promise That if God would bee with him and keepe him in his iourney and would giue him bread to eate and cloathes to put on so that he come againe to his Fathers house in safety then should the Lord be his God then of all that God gaue him would hee giue him the tenth To which duties he was bound without a vow but by this vow hee was double bound The Prophet Dauid describing a iust and righteous man Psal 15.4 makes this one note of him that he sweareth to his neighbour and disappointeth him not though it were to his owne hinderance No question but if he promise he is bound to performe though it be neuer so nudum pactum a bare and naked promise yet is a man in conscience honesty bound but if he sweare then is he bound in a greater bond for these are two bonds of a wonderfull force the one of Oathe the other of Vow and it is a question whether is the greater bond The Casuists obserue that Obligatio iuramenti est voto firmior the Oath is a stronger bond then the Vow because we sweare by God though the Vow be sanctior holier because we vow to God It is euident then that the contract wee make in Baptisme which is as strong as any Oathe or Vowe in the world doth tie vs more strongly to that duety which of it selfe without any vow or promise is simply and absolutely necessarie But let vs yet a little consider what manner of bond and obligation it is that by Baptisme wee bring vpon ourselues VVe call this mystery by the name of Sacrament which is a borrowed word for the Romaines in times past when they prest any Souldiers ministred an oathe vnto them of Fidelity which they called Sacramentum militiae the Oathe of their militarie seruice without which Oathe they made a scruple to beare Armes VVee when wee take vp Souldiers doe not alwayes sweare them but they receiue Presse-mony which bindes them sufficiently And what thinke you of a Souldier that after he hath receiued his Presse-mony after he is admitted into pay inrolled in the Booke shall forsake his Campe without the leaue of his Generall as many run-agate souldiers doe or perhappes reuolte and flee into the enemies Campe or staying in the Campe haue notwithstanding conference with the enemie and as opportunity serues deliuers vp the Fort or Holde committed to him as some in our times perfidiously and dishonestly haue done Or if hee doe none of these yet eyther of cowardise or contempt neuer fights blowe neuer doth any seruice to his Captaine or Commaunder Doe not such Souldiers deserue punishment greater then if they had refused to serue to which notwithstanding their alleageance doth binde them So is it in this case In Baptisme wee receiue Gods Presse-mony then wee beginne