is the Iesuite himselfe who therefore remoueth the Generall Difference from one Kind because it agreeth with the other whereas he caÌ„not be ignorant that General Differences are coÌ„monly indifferently in all their Kindes Is not this the generall vse of all diuine signes to put men 〈◊〉 mynde of Gods pleasure benefites and to seale vnto vs the certainety of our faith in his promises for therfore doth God â—incke those signes with his word that so he might prouide for our weaknes confirme vnto vs his promises Yf the Iesuite make doubt hereof let him ouer-runne the scripture from the first Sacrament or immortality in Paradise vnto the last signes of â—he small comminge of Christ he shall finde they agree all in this as well vniuersall as particular as well those that were deliuered in things naturall as miraculous as well ordinary as extrâ—ordinary But I hope he will not deny that a miracle is a diuine signe Lombard himselfe can teach him that a Sacrament is one sorte of diuine signes Miracles therfore sacraments agree in this vse but that miracles are seales either of the whole doctrine in generall or of some certaine promise Sacraments onely especially of the promise of grace Neyther makes it to the purpose that he saith miracles are of themselues knowne depend not any way on preaching that Sacraments are not vnderstood vnlesse they be confirmed by the testimony of the word 〈…〉 speaketh 〈◊〉 the force of miracles is vaine They may indeed of themselues strike into 〈…〉 but they can no more of them selues teach confirme that heauenly doctrine whereof they are seales then can the Sacraments without declaration of their doctrine Besydes how followes this 〈…〉 themselues do not seale vnto vs the promiâ—es as 〈…〉 they do not at all seale theÌ„ Suppose miracles haue force efficacy of themselues that hinders not but that Sacraments also may haue their force efficacye by the appointment of God For both naturall miraculous and also voluntary signes doe signifie though in one sorte the flame be signified by smoake in an other the power of God by miracle in a third the promise of grace by sacrament After this he scoffes at that comparison as foolish wherein our wrighters lyken the worde to Princes Charters oâ— Letters Patentes and the Sacrament to their seales maintaining the contrary that the word rather should be called the seale of the sacrament theÌ„ the SacrameÌ„t the seale of the worde And why so Because saith hee as the seale without the wrighting hath his force and not the wrighting without the seale so the word of God euen without sacrament hath very great authority the Sacrament without the worde none at all But twise ridiculous and foolish is the Iesuite first in attributinge force to the seale without the wrighting none to the wrighting without the seale secondly in making the worde a seale because of it selfe it hath authority For tell me Bellarmine what force hath the Popes leaden bull or what doth it seale vnto you being plucked from his pardon and if you deny that the wrightings charters are acknowledged without their seales I answere that this is neither generally nor of it selfe true Did you neuer see any billes hand-writings acquittances or rescriptes of Princes ratifyed without their seales The wrightings even of good men much more of Princes most especially of God himselfe haue and deserue sufficient authority in themselues as appeareth in times past how the wrightings of Emperors were wont to bee confirmed rather by markes subscribed then by waxen seales But by accident that is by reason of the fraile faith life of man it is now come to passe that wrightings though confirmed by many seales are scarsely sure enough Now what folly is it in you of the word to make a seale because without any sacrament it is of sufficient authority whatsoeuer is in it selfe authenticke will you presently take that for a seale A seale is the visible signe of any writting whose vse is not so much to adde authority as to ascertaine vs of the truth Such a signe is not the word of God But it is more fitly compared vnto wrightings because therein God instructeth his Church in his will doth as it were bequeath vnto it certaine goods or good things It hath in it selfe authority from God the author the sacraments are thereunto added as seales not as you suppose that from them it might receiue authority but that by them God might strengthen our feeblenesse infirmity For they are visible pictures or rather the promises themselues attired in certaine ceremonyes as it were visible wordes as Austin pretely termeth them because they picture and present vnto our eies those benefites which the vvorde soundeth vnto our eares But more credit is giuen to a thinge seene then onely heard Thirdely he cavilles with Luther in this sorte If a sacrament were nothinge els but an instrument to stirre vp and nourish â—aith in vs why are infantes mad men and men asleepe sometimes baptized in the Church But why doth he not lykewise make a question of belles churches altars let your church if it will baptize madde men and men asleepe as for infantes of the church of Christ we answere that they indeed although wanting the vse of reason are notwithstanding baptized because of the commaundement and promise of God But you will saye they do no beleeue ergo baptisme confirmes not their faith Deny not what you know not They beleeâ—e not as men of age ergo beleeue they not at all yf this be true why may not this also be as true they are not reasonable as men of age therefore they are not reasonable at all To them is promised the holy Ghost workinge faith in vs to them is promised the grace of the couenantâ— the kingdome of God And although actually they do not beleeue yet why may they not as well by inclination beleeue through grace as by inclination they sin through nature As therefore they beleeue so baptisme is vnto them a seale confirming their faith But who sayd a Sacrament was nothing else but an instrument to stirre vp nourish our faith there are more vses of a Sacrament besides this But admit baptisme doe not confirme fayth in insants yet it will confirme them when they are come to age For the fruit of baptisme is not restrayned to one moment witnesse Austen Lombard himselfe Yet are they to be baptized that their adoption regeneration may be sealed vnto theÌ„ and they distinguished from Infidels which things as they are not to be accounted nothing so truly we doubt not but that through baptisme they are imparted sealed vnto the infantes of the church not as you teach because of the worke don but in regard of the Institution appointment of Christ Thus therefore the Iesuite seeth how the baptisme of Children doth not
dissemble or take away the confirmation of faith But here masking wholy vnder a vizard of the Anabaptistes Infants saith he who while they are in baptizing crye struggle either vnderstand what is doing or not yf they doe not vnderstand neyther doe they beleeue and are in vaine baptized then the Anabaptistes preuaile yf they vnderstand then are they willfull sinners sacrilegious then againe the Anabaptistes preuaile Indeed the stage-man playeth his part cunningely But what if with an armed dilemma as he termeth it I should lykewise say The Iesuite that writt this is eyther a good man or a cauiller If a good man he should not so haue tyed then wee haue the better if a cauiller he should not be beleeued then againe we haue the better Is not this the like reason Either horne and part of the Iesuites dilemma is deceiptfull and in the former there is a double fallacy First froÌ„ that which is but partely true he concludeth as if it were simply and wholy true as where he reasoneth thus Infants do not vnderstand ergo they do not beleue it is true of the actes and vse not of the possibilitie of beleefe I meane that possibilitie not which wee haue by nature but by grace of that promise I will be thy God the God of thy seede Secondly he disputeth from that which is no cause as if it were a true cause thus Infants do not actually beleeue ergo they ought not to be baptized For the cause of baptizing of infants is not the actuall vnderstandinge or beleefe of infants but the promise pertaining vnto them as being children of the couenant Church as Peter wittnesseth Let every one be baptized in the name of Iesus Christ c. because to you and to your children is the promise made In the latter part of his argument is the same sophisme Infantes when they are to be baptized cry struggle often vse mishapen distorted motions But why is it because they striue against the sacred action of baptisme no but because some other thinge grieueth them as that they endure some passion paynefull to their tender infancye But what thinkes the Iesuit of those Infants which were vnder bloudy circumcision what thinkes he of Abraham an oldeman of the males of his familye of the Sichemites was there thinkes he no struggling no mishapen or distorted motion Or why should he rather terme infants sacrilegious then he doth his Vestal Nannes who in tune of their confession penance and communicating so lessoned by the Eâ—â—ers do often let fall many à tender teare who in sacred actions vse more misshapen motions then the Preist at Masse nay did the Iesuit himselfe never weep for devotion in saying Masse and so proue himselfe sacrilegious Bellarmineâ— so great a Doctor me thinke should be a shamed of so childish trifles Here what Austin sayth of this matter Wheras infants striue as much as they can by cryes shrinkings it is not imputed vnto them all their resistance is accounted nothing c. because they know so little what they doe that they are not thought to do it the like vnto this we may read in his 23 Epistle in his 4. booke 25. Chapter of Baptisme against the Donatistes In the end he dismisseth Luther with this fruÌ„p I pray 〈◊〉 what Gospell Apostle or Prophet did he euer read that Sacraments of the new Testament were seals of the worde of God was it belike in the Gospell of Saint Luther But where as he sayth were seales of the worde of God for were seales of the promise of grace it is but a cunning peece of forgery thereby to make vs seeme to repose all the authority of Gods worde on the Sacraments which we before haue refuted Thus he presumes to pul a dead lyon by the beard whose very lookes were he liuing he durst not abide But I pray Sir tell vs first in what Gospell you read that Sacraments are not seales of the promise of Grace nor confirme our faith but that they bestowe grace that they iustifie sanctifie if they be of the old testament by vertue of the very actioÌ„ of the receiuer if of the new by the worke done eveÌ„ without faith or any good inteÌ„t or motioÌ„ of the receiuers wheras contrary-wise the scripture speaketh playnly that Circumcision profittethâ— them that keepe the lawe but to the transgressors thereof it is vncircumcision Those which beleeue and are baptized shall be saued Wee must examine our selues 〈◊〉 so eate of this holy bread In what gospell I saye reade you this Belyke in som Layolan or GregorioÌ„ Calendar Now one the other side hearken where Luther hath reade that sacrameÌ„ts are seals of the promise of grace God sayth of circumcision That it may be a signe of the couenant betweene me and you But Paule interpreteth this couenant to be grace the righteousnesse of fayth Of the Passeover That bloud shall be vnto you for for a signe vpon those houses where yee are that seing that bloud I may passe over you But this Passeover did signifye the grace of Christ Of Baptisme Baptize all nations in the name that is in the authority commaundemâ—nt steede of the father the sonne the holy Ghost And Arise wash away thy sinnes And Baptisme is the washing of new birth Baptisme saueth vs. not that wherewith wee wash away the filth of 〈◊〉 but that whereby with a good conscience we make request vnto God Of the Lords Supper This cup is the new testameÌ„t in my blood Also Doe this in remembrance of me This if you vnderstand you haue the thinge you sought for namely where in scripture Sacraments of both lawes are said to be seales of grace For why as you vse to say should sacraments of the new testameÌ„t be of worse conditioÌ„ theÌ„ those of the old if you do not vnderstand you are not worthy to be called a maister in Israel which know not that naturally it belongeth vnto all sacraments to signifie seale vnto the faithfull some promise of grace Listen farther vnto the Fathers of the Church as Basil who confesseth plainly what you deny impudeÌ„tly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is For baptisme is the seale of saith And Tertullian speaking of baptisme in this sort This washing is a seale of our faith And Austen who termeth the sacraments certaine visible seales of heauenly thinges Do you not now blush at your owne question Where red Luther this So dismissing Luther he settes vpon Zwinglius taking vpon him to lash for sooth scourge his opinion That Sacramentes are signes of engadging our selues vnto God But we haue already proved that here the Stage-maÌ„ doth but play the caviller At the length rouzing himselfe more terribly against Caluin Betweene Luther saith he Caluin this is the difference that whereas hath â—ake the
if we yeeld to their devise we must without exception condemne all those whom any chance shall hinder from baptisme how great so ever bee their 〈◊〉 whereby Christ himselfe is possessed And in his Antidot 〈…〉 saith he that the vse of those helpes of our salvaâ—â—â—n which Christ hath giuen vnto vs may be said to be necâ—â—â—â—ry 〈◊〉 there is opportunity of receiving 〈◊〉 Howbeâ—â—â—he faithfull are alwaies to bee admonishâ—â— that the necessary of a sacrament is none other the◠〈…〉 wherevnto the power of God is not to 〈◊〉 Indeede there is no good man whose 〈…〉 tremble at that 〈◊〉 The SacrameÌ„ts ARE THINGS SVPERFLVOVS c. These are his word which thoroughly retort and refell the 〈…〉 But children are borne holy therefore they need not be baptised whence enâ—â—â—th a contempt of baptisme Nay rather contrarywise because they are borne holy that is sons and heires of the covenant they had neede be baptised For saith Calvin elsewhere they are not received into the church by baptisme for any other reason but because before they were borne they did appertaiâ—e vnto the body of Christ Otherwise the children of Christians ought no more to be baptized then the children of Turkes Wherefore Peter exhorteth the lews to be baptised in the name of Iesus Christ Wherefore because saith he the promise was made to you and to your children This therfore is the reason why baptisme is due vnto our children and not vnto the children of Turkes because they from their mothers wombs are childreÌ„ of the promise which these are not Wherefore the contempt of baptisme cannot ensue on that which vnto the godly is the chiefe motiue of desiring and ministring baptisme neither neede we to feare least that should turne to the destruction of soules wherevpon is grounded the especiall comfort of parentes children togither with the iust desire of baptisme And if the Iesuite proceed therefore to accouÌ„t the baptisme of childreÌ„ vaine because the infants of the church even from their birth are reckned in the covenant let me intreate him to learne of his maister Lombard that baptisme is a sacrament of remission of sinnes before graunted through faith But O heavy sentence pronounced by the Maister of Sentences Infantes dying vnbaptised though in carrying vnto baptisme are damned O not onely pernicious but impious also and cruell divinity of the Iesuites enthralling God vnto elements chaining his power with absolute necessity wil he nil he vnto signes and sacraments condemning no lesse bloudily then impiously vnto hel many thousands of infantes who without any faulte of theirs coulde not bee baptized yea although they be adiudged by Christ himselfe vnto the kingdome of heaven I know the authority of Austine is here pretended who writ that infantes dying vnbaptised must needes be damned but to milde and gentle damnation And if they so applaud this error of that most holy learned Father why doe they not as well mainetaine an other of the same Fathers altogither relying on the same 〈◊〉 that infantes likewise without receiving the 〈◊〉 sâ—pper cannot bee saved Heerevnto they force Saint Ambrose but the learned not without good cause doe rather thinke that Prosper was the author of those books wherein this is found then Ambrose For what Ambrose thought may appeare by his oration of the death of Valentinian as also how godly is the iudgement of Bernard concerning the godly not baptized God be mercifull vnto me For I cannot desparre of saluation for want onely of the water of baptisme I can not accoumpt faith vaine I can not confoud hope or forgoe charity especially it onely impossibility not contempt forbidde that water Last of all the Iesuite inueigheth against the opinion of Caâ—uen as impious But why because saith he it maketh the sacraments false the minister sacrilegiouse Gea himselfe altar as it were pertured For if a sacrament be a diuine oath seale wherby the promise of eternall election is sealed then as often as it falleth out which is very often that the reprobate are baptized euen so often is coÌ„meth to passe that the wordes of the sacrament are false God himselfe altar in the mouth of the minister This iniurious vntruth is more sharpe shamelesse then all the rest whose bull-warkes notwithstanding builded forsooth on the seales not of preseÌ„t grace but onely of election already past we haue sufficiently battered The rest is answered in a worde that sacraments do promise and seale vnto vs the grace of God if they be in their right vse which is not when they are received by the reprobate This only might suffice to cause the Iesuites cavill to vanish like smoake before the winde Howbeit I am content to answere more distinctly A sacrament doeth not become false though sometimes it bee in vaine ministred vnto the reprobate making shew of faith For in it selfe it stil remaineth a seale of grace though not vnto theÌ„ because they beleeue not as the sonne howsoever in it selfe glorious and glistring yet shineth it not vnto the blinde because they see not For it is a signe conditionall so offering and sealing grace vnto vs that withal on our parts it requireth faith conversion which whosoeuer bring not with them it neither bestoweth nor sealeth vnto them any thing neither is it vnto them a sacrameÌ„t that is a seale of grace through their owne fault for it is no vse but an horrible abuse of a sacrament to be received of the reprobate without faith The scripture every where teacheth that nothing can be accounted a sacrament without the vse therevnto appointed by God If thou be a transgressor of the law thy on cumcision is made vncircumcision And This is not to eate the Lordes supper And he which offereth an oxe is as if he offerea a dogge The baptisme of Simon Magus was a true sacrament but not vnto him for his hypocrisie as Peter witnesseth Thou hast no part nor fellowsh pâ—nth businesse for thy hearte is not right That sop in the Lords supper was a true sacrament but poison to Iudas not because in it selfe it was evill but because the evill man did evilly receiue that which was good To conclude by Lombard his owne confession baptisme is alike holy whether ministred vnto the good or evill therefore alike true But will you cal Peter sacrilegious because to Simon Magus a reprobate but professing the Apostolique faith he in Gods name ostered grace and to his power sealed it by baptisme But this he did not absolutely but with conditioÌ„ if he truely beleeued as Phillip said vnto the Eunuch thou maist bee baptised if thou beleeue withall thy heart If therfore he did not truely beleeue he sealed nothing vnto him as rightly faith your friend Lombard The visible baptisme did nothing profit Simon Magus because he wanted the invisible Moreover he discharged his duety which was not to search the secrets of hearts or sounde the vnmeasurable gulfe of Gods predestination but
from sin Mat. 26. 26. 28. the bread wine is the body bloud of Christ And 1. Cor. 10. 16. It is called the communion of the body and bloud of Christ And so expoundeth it selfe Gen. 17. 11. Rom. 4. 12. Circumcision is a signe of the covenant Exod. 12. 27. The paschall lambâ— was a signe of the passeover Exod. 31. 14. The sabbaoth a perpetuall signe of grace and sanctification Heb. 9. 24. Ceremonies are similitudes types of true things Marc. 16. 16. He that beleeveth and is baptised shal bee saued Luc. 22. 21. The bread of the Lords supper is commanded to be eaten in remembrance of Christ 8 The lawfull vse of sacraments is when such as are converted obserue those rites which God hath commaunded for such ends as God ordained the sacraments The proofe That onelie is the lawfull vse vvhich agreeth with Gods institution but the institution comprehendeth these circumstances of persons rites and endes therefore these once broken the fignes are presentlie abused Esa Ier. 7. Psal 50. 9 In this vse the things signified are alwaies taken togither with the signes The proofe For thus much the rites do signifie the promise annexed to the rites doth containe as Mar. 16. He which shall beleeue and be baptised shall bee saued but God is true speaking to vs as well by signes as by wordes Therefore the signes are not in vainâ— though the things be taken in one sorte the signes in an other 10 But without the vse appointed by God which is not without conversion neither the ceremonies haue the nature of a sacrameÌ„t nor gods benefits thereby signified are receiued with the signes The proofe The signes of the covenant confirme nothing to them which keepe not the covenant or substitute others in their places or refer them to an other end but sacraments are signes of the covenant wherby God bindeth himselfe to grant vs freelie remission of sins eternal life for Christ ergo they confirme not them in the grace of God which are without faith and repentance or vse other rites or to other purpose then God hath appointed Besides it is superstitious and idolatrous to attribute the â—estâ—fying of Gods grace either to an externall worke without promise or to a worke devised by men Wherfore this abuse of sacraments hath not the grace of God annexed vnto it or confirmeth any man therin as it is said Rom. 2. 25. CircuÌ„cisioÌ„ availeth if thou keepe the law but if thou be a traÌ„sgressor of the law thy circumcision is made vncircumcision 11 The Godly receiue these signes to their salvation the vvicked to their condemnation but onely the godly can receiue the things signified to their salvation The proofe Vs saith Peter vz. which beleeue amongest whome hee reckneth himselfe baptisme saveth not the washing away of the filth of the flesh but the request of a good conscience vnto God And Paule 1. Corinth 10. 16. the breade which wee breake is the communion of Christs bodie And whereas the Sacraments are an external instrument wherby the holy Ghost cherisheth preserveth our faith is followeth that as the preaching of the word so they also further the saluatioÌ„ of the faithful But contrariwise the wicked by abuse of sacrameÌ„ts coÌ„teÌ„pt of and his benefites which are offered them in the worde sacraments and confession of that doctrine which with a trewe faith they do not embrace heape vnto themselues the anger of God and fearfull punnishment according to these sayings He that offereth an oxe is as if he killed a man hee which offereth a ramme is as if hee slew a dog c. Esa 66. 3. He which eateth and drinketh vnworthily eateth drinketh his owne damnation not making any difference of the Lordes bodie for this cause manie amongst you are weake and sicke and many are fallen a sleepe 1. Cor. 11. 27. But the things signified because they are receaued only by faith and are either the true causes of saluatioÌ„ or saluatioÌ„ it selfe namely Christ and his benefittes they neither can be receaued by the wicked nor of any but vnto saluation as Christ saith Ioh. 6. 12. But in the elect after they are converted the fruits of a sacrament though vnworthily receaued do in the end follow The proofe The promise and the signes of that promise which hath a coÌ„dition of faith annexed vnto it are ratified and take effect whensoeuer the condition is performed but such 〈◊〉 the promise which is signified and confirmed by the sacraments therfore if there be faith beleeuinge the promise and signes whether in the vse or after the things promised and signified are then receaued I might deale with thee as thou hast done when thou didest despise the oath in breakinge the couenant Nevertheles I will remeÌ„ber my couenant made with thee in the daies of thy youth wil coÌ„firme vnto thee an euerlasting couenant 13. Of sacraments some are once onely to be receaued some often-times some are to be ministred onely to those of ripe yeares others euen to infants also according as they are ordained for once making a couenaunt with all those that are conuerted and which are to be receaued into the church as circumcision and baptisme or instituted to renue the couenant and preserue the vnitie and fellowship of the church after our fall coÌ„flict against temptatioÌ„ as the arke the paschal lambe with other sacrifices the Lords supper The proofe The iterating or renewing of baptisme is no where commaunded the reason is manifested because those sacraments are instituted to be an initiating or solemn receauing into the church which is euer firme to him that repenteth or persevereth But the iteratioÌ„ of the vse of other sacraments is commaunded as in sacrafices in the Paschal lamb in worshiping before the arke in sanctifying and clensing it is apparent Also of the Lordes supper it is said As often as yee do this yee shall shew the Lords death The reason is because they are testimonies that the couenant begunne in circumcision baptisme is ratified and firme to him that repenteth And this often exercising of our faith is necessarie 14. The thinges common to the sacramentes of the new and olde testament are those which are before set downe in the definition of a sacrament The differences betweene both are these that the sacraments of the olde testament did prefigure Christ which was then to 〈◊〉 the sacramentes of the newe testament represent vnto vs Christ with all his benefits being alreadie come the olde were others and more rites as circumcision sacrifices washings the Pascall lambe the sabbaoth worshipping before the arke c the new are likewise others and onlie tvvo baptisme the supper of the Lord the old were obscure the new are more plaine easie the old were commanded to Abrahams posteritie their housholds the new to the whole church culled and collected out of Iewes and Gentiles The proofe That one definition serveth for the sacraments of both new and
them by the ordinance and appointment of God in a word they deny that they are ordained to stir vp nourish confirme our faith But they maintaine that they are the causes of grace in vs that they bestow grace vpon vs that they are the instruments of iustification that of themselues they effect grace iustification and sanctification by the very worke done that is by the naturall power and vertue of the sacramental action it selfe thereunto appointed by God or as others wil by the power of God assistant to the things signed according to covenant euen without faith or in warde motion of the receiver And this force and efficacy they attribute onely to sacraments of the New Testament as for those of the Olde some there are which leaue vnto them only the bare and naked signification of iustification others besides that doe also yeeld the effect of iustification but only in regarde of the worke of the worker that is in respect of the devotion and desert of the vser And here againe some except circumcision as iustifying through the vvorke done others reckon it with the rest And this is that stale stuffe of the olde schoolâ—-men which these late iuncketters haue nowe againe sumptuously dressed and dished out to the world for delicates Especially Bellarmine the Arch-sophist of this age doth flatter himselfe in these follies that he is fully perswaded he can obscure the cleere sunne-shine And therefore insolently and ill-beseeming the duty of so great a disputant he slaundereth taunteth our Doctors most of them now dead neither shewing nor obiecting to them falshood or paralogismes in their proofes but onelie with scorne and disdaine giving them the lie the lie which strange manner of disputation is now taken vp for a fashion amongst those railers But the most worthy Divines Whitaker Danaeus Sibrandus the rest haue now so discovered the folly of that most insolent man that even the lesuites themselues are ashamed of their Galiah and beginne to repent them of his too great liberty vsed in disputation He hath prefixed before his second Tome of disputations which lately hee set forth about the sacraments A Satyricall Declamation or Libelling speech wherein he professeth that he will play Stage-part and represent vnto his Romish auditory a spectacle not vnpleasant concerning the furious contentions of Heretiques His maine purpose therein is to oppose our Doctors betweene themselues each against otheâ— and by his vpstart sophistry to de barre vs the speciall vse of the Sacraments namely the seaâ—ing of the promise of grace and strengthning of our faith But how perversely he dealeth I haue here thought good briefely to declare First of all he goeth about to shew out of Luther Carolostadius Melancthon Zwinglius and Calvin that the worde Sacrament hath beene by diverse and those our wrighters partly received partly reiected As if the Schoole-men themselues did neuer doubt or dispute about the originall signification propriety and vse of a Sacrament And if at any time our wrighters haue seemed to make question of the worde yet it is a cleere case that by consent of all it hath beene hitherto receaved in our churches and retained vnto this day without controversie Wherefore that which he speaketh of Luther and Melancthon is plainely frivolous The opinion of Carolostadius a man gauled by Luther none in a maner haue followed With Zwinglius he doth manifestly cavil For he indeed could haue wished the word Sacrament had never beene receaved by the Germanes but why truely for no other reason but because he detesteth the horrible abuse of a Sacrament in swearing thereby a thing alasse to familiar with the Germanes As for Calvin that he should little allowe of the word and reprehend it yet not accompt it a matter worthy the striuing about it is an impudent devise of the Iesuits which without shame hee might babble out in his theater at Rome froÌ„ wheÌ„ce Calvines Christian Institution is exiled They who with iudgement shal read the whole 13. Section wherevnto afterwardes the Iesuit pointeth shall see that Calvin doth not reprehend the word but the subtility of Sophists who out of the signification of the Latin word do impugne the confirmation of our faith by Sacraments Then comming to the nature of a Sacrament he bringeth forth vpon the stage Luther Zwinglius and Calvin as it were skirmishing there-about betweene themselues saying that Luther would haue the Sacramentes to be only testimonies ordained by God for the stirring vp of our faith Zwinglius certaine engadgings of our selues vnto God lastly Calvin ioining as it were both opinions into one would haue them to be signes of Gods loue towardes vs sealing our faith and testimonies againe binding vs vnto Godlinesse And this is the conflict But indeede the Iesuite would faine shew his auditors a fault where none is The consent of Calvin Luther in this point is so evident that it needes no proofe That the opinion of meâ—re tokens and markes of our binding and profession is by way of cavill fathered on Zwinglius the Iesuite himselfe afterwardes vnwittingly witnesseth where he writeth that the opinion of Carolostadius and the Anabaptistes touching meere tokens of our profession hath beene as wel by others as by Zwinglius confuted and almost quite buried And this that he writeâ—h is true For Zwinglius both elsewhere and also in his booke wrighten to the Princes of Germany doth plainly enough expouÌ„d himselfe wrighting after this manner The verie signes are so ordained by Christ himselfe that even by their analogie and proportion they prevaile very farre in leâ—ding vs vnto the thing present by faith and contemplation And afterwardes more plainely The Sacraments are not in vaine for they shewe vs the saluation giuen by God thither they â—ourne our thoughts continually EXERCISE OVER FAITH which immediatly they promise drawe vs to brotherly charity And whilest all this is don one the same Spirit worketh in vs who inspiringe somtymes without meanes somtymes with meanes draweth whither how farre and whom it pleaseth him Thus farre Zwinglius Now whâ—t could haue ben spoken more clerely touching the consent betweene Luther and Caluin then that SacrameÌ„ts were ordained for this end namely to leade vs by similitude proportion vnto the thing present by faith to declare vnto vs our saluation to turne our thoughts to exercise our faith and to be meanes and instruments of the holy Ghost Is this of Sacraments to make meere tokens markes of our Profession obligation vnto Christ and his church the Iesuite doth openly wrong our Doctors Neyther doth he stay here but hath a farther fling at euery of them by course He exclaimeth on the opinion of Luther that sacraments strenghthen our faith as so absurd that nothing possibly could be devised more absurd And why I pray Because forsooth that is the vse of miracles for this is the sume of all he saith But absurd
to baptise the professors of faith whether hypocrites or no. For the church iudgeth not of things so secret but only the hart-searching God The like reason serveth for all other Ministers which ought to iudge of those that are to bee baptised not according to Gods predestinatioÌ„ but mans professioÌ„ Christs commandement This if they doe themselues are not sacrilegious but the reprobate hypocrits who vnreverently and irreligiously presse to the sacraments But fie on that his blasphemy where hee saith that if sacraments bee ministred vnto reprobate hypocrites yet vnrevealed then God must lie by the mouth of the minister Did God thinkest thou lie by Peters mouth when he baptised Simon Magus He setiously and sincerely by his word sacrament offereth adoption and grace vnto al purposing also to bestow it but coÌ„ditionally if they beleeue coÌ„mandeth theÌ„ to beleeue and receiue by faith the grace offered But to infidels and hypocrites he is so far froÌ„ promising or sealing any grace of adoption and election wheÌ„ they force themselues vnto the sacrament that he threatneth them with a terrible and feareful iudgement Hee therefore is true in offering howsoeuer the grace offered to the vnbeleeuers be of none effect But saith the Iesuite he doth not onely offer but indeede also bestowe it when men are indeede baptized We graunt it For this Calvin also confesseth in Antidot Artic. Paris speaking on this manner The godly do all confesse that in baptisme is offered yea exhibited or giuen vnto vs both remission of our sins grace of the holy spirite But saith he els where these good fathers by reason of their grossenesso doe not here obserue that what grace so euer is by sacraments bestowed on vs must notwithstanding be imputed vnto faith For he which sondereth faith from the sacrameÌ„rs doth as â—f he seuered the soule froÌ„ the body God therefore doth indeed giue that which he offereth but vnto those that beleeue To the vnbeleeuing he neyther promiseth nor performeth any thinge as longe as they continew in their vnbeleife that through their owne fault because by infidelity they refused the good offered as much as in them lieth make a mocke of God which offereth it This Cauill therefore of the lesuites is no lesse impudent and blasphemous against God then was that of the Iewes who accused God of perfidiousnesse vnlesse he would performe the couenant eveÌ„ to the vnbeleeuers which the Apostle retorting shall saith hee their vnbeleife make the faith of God vaine God forbidae Let God be 〈◊〉 euery man a lyar Well then Let vs now returne the Iesuites blasphemy vpon his head Both he his mailler Lombard teach that reprobation is nothing else but that some there are on whom God will haue no mercy For so doeth the maister of sentences define it Suppose theÌ„ that the Iesuite even by the very worke wrought either of baptisme or of the masse should bestow the grace of sanctificatioÌ„ vpon Simon Magus or the like reprobate shall not hee and the sacrament become now sacrilegious in conferring grace on a reprobate of whom God will haue no mercy may shall not he make God himselfe a lier and contrary to himselfe in his name bestowing or testifying vnlesse he altogither exclude God out of the sacraments that God himselfe bestoweth the grace of sanctâ—fication on a reprobate on whom notwithstanding hee hath for all eternity decreed to bestowe nothing and on whom God will haue no mercy From this blasphemy howe the Iesuite can acquite himselfe maintaining his opinion of the worke wrought let him looke to it But howsoeuer he acquite himselfe he must withall discharge Calvin of the cavill devised against him Let this suffice briefly for answere to the perverse peevishnesse of this stage declaiming Iesuit The rest which hee disputeth towardes the ende pertaineth nothing to vs well they may prevaile vpon those against whom they were vvritten namely Swenckefield his brethren Vbiquitaries common corrupters of the doctrine of Christ his person and the sacraments A PREFACE TO THE FOVRTH PART OF the Catechisme wherin are desciphered the pestilent pamphlets of some Divines of this age and Calvin the most valiant Champion defendant of Christ his glory is briefely cleered of the slaunderous crime of Arrianisme * ⎠* THe argumeÌ„t of this part which is Of mans thankfullnesse towards God enforceth me to enter the Common complaint of all the godly against the bruit blockishnesse and foule in gratitude of the world which after so many inestimable benefits heaped by almightye God most aboundantly on these our latter daies hath onely thus farre profited that vnthankfull men continually become worse and worse as if they had sworne perpetual warre against so good a God gracious a benefactor For howe huge a cloud of witnesses of Gods coÌ„tinuall kindnesse doth enuiron vs round about what hath been denied vnto this age that men could haue wished thereby to haue made this life happy blessed I speake not of blessingee common or generall how many how pretious are those we haue receiued in particular The light of the Gospel sincerity of doctrine renewed the purity of sacraments the trew worshippe of God and reading of holy scripture restored the discouery of Antichrist the chasing of darknesse the flight of supersticion the ruine of of idolatry the liberty of the church after long seruitude restored These so inestinable treasures how few of vs doe worthily regard not rather with bestiall blockishnesse overpasse or shameles impudency disdaine One saide some times of the Athenians that they knew what was good but did it not How much more may we Christians be ashamed of our selues who not only do not that which we know to be good and know it by the light of the Gospell not as they did by the light of nature but also doe euen those thinges which we know are not good The whole worlde is now possessed with security profanenes ambition luxurye envy contempte of doctrine abuse of sacraments surfet of preaching what not How many are there of those which withhold the truth in vnrighteousnesse of those which professe God in their knowledge but deny him in their life of backesliding Apostataes who eyther inforced by the vnstaâ—ednesse of theâ— owne conceipt looke backe to the Aegigptian flesh-pottes or beguiled by seducing spirites daily reuolt from Christ to Antichrist like dogges returning to their yoâ— mit but this ingratitude is perhappes a fault incident to the common sort O then that the greater part of our Prelates would ascend vnto these breaches and draw a counter-mure and sence before the house of Israel not lyke subtile foxes secke to fatâ—e themselues with the spoiles publique scandales of the church as Ezechiel complained of the prophets of his time It hath bin euer a great plague vnto the church to make sale of the word of Gâ—d or wrest it to the affections of men to the lust fauour
signifie so much by confessing and solemnizing them but primarilie and principallie God signifieth so much vnto vs testifying and confirming by ceremonies of the sacraments For the ministers as well in administration of sacraments as preaching the word represent the person and office of God towardes his church Matthew the eighteenth and twentie nine Teach and baptise all nations Ioh. 1. 33. He that sent mee to baptise Iohn 3. 22. and 4. 2. Iesus is said to baptise when not himselfe but his disciples in his name did baptise So of the signe of inauguration to the kingdome 1. Sam. 10. 1. The Lord hath annointed thee when yet Samul was sent to annoint Saule The sacraments therefore doe strengthen our faith because the scripture witnesseth that they are signes of the mutual eternal covenāt betwixt God the faithfull because by them God signifieth vnto vs the bestowing of such benefites as are promised in the Gospell and we must as well beleeue God signifying vnto vs his will by signes as by wordes because in their lawfull vse they haue annexed vnto them a promise of grace not onely as they are sacrifices shew our obedience but also as they are signes of grace deliuered vnto vs by God as Hee that beleeueth and is baptised shall bee saued It shal be an acceptable sacrifice to make attonement for him Lastely because the scripture to confirme the receauing or depriuing of the things signified alleadgeth the receauinge or depriuing of the signes as Psal 51. Thou shalt sprinckle me with hysop I shall be clensed The L. shal circūcise thine heart Al we which are baptized into his death The bread which we breake is it not the communion of Christs bodie Herevpon are annexed other final causes They distinguish the church from other sectes this appeareth by effect and by testimonies as A stranger shall not eate therfore What thē availeth circumcisiō verie much For vnto them were committed the wordes of God Yee gentiles which in times past were called the vncircumcision because in that time yee were without Christ strangers from the covenant and common wealth of Israel hauinge no hope of the promise and without God in the world They are a confession publique thankesgiuing for Christes benefites It shall bee a signe of the covenant betweene me and you and it shall bee my covenante in your flesh As often as yee shall eate this bread shewe yee the Lords death They continew the memory of Gods benefites This day shall be vnto you for a remembrance It shall bee asigne vnto thee vpon thine hande a remembraunce betweene thine eies Doe this in remembrance of me They are a band of charitie for because they which vse them are in league with God they are also in league betweene thēselues One Lord one faith one baptisme c. We being manie are one bread one bodie For we are all partakers of one bread 3. Rites and ceremonies not commaunded by God to be signs of the promise are not sacramēts The proofe The signes can confirme nothinge but by his consent and promise from whom the thinge promised and signified is expected Therfore no creature cā ordaine and institute testimonies of Gods will 4. Two things are to be considered in al Sacraments 1. Visible earthly and corporal signes which are rites or ceremonies and visible or corporal things which God exhibiteth or offereth vnto vs by his ministers and we receaue corporally that is by the partes and senses of our bodie ◠the things signifyed which are invisible heauenly and spiritual that is Christ himselfe and all his benefites which are through faith communicated vnto vs by God spiritually that is by power and vertue of the holy Ghost The proofe The distinction is manifest by an induction Also the receauing of the signes is corporall and externall but the thinges signifyed are receaued spiritually or by faith Because they are promised onely vnto such as beleeue but the signes are no other wise ratified then the promises whervnto they are annexed Also because the signes shew that vnto our eies which the promise declareth vnto our eares As therfore the promise is a vaine sound so also are the ceremonies vaine without faith Lastly because the thinges signified are the participating of Christ and all his benefits But this can noway be graunted to any man either in the vse of sacraments or without it but by faith alone 5. The signes or elements are not to be changed in nature or substance but only in respect of their vse The proofe This is cleere by induction and sense I baptize you with water The breade which wee breake is the communion of Christes bodie Here bread and water are named in the vse 6 The cōiunction of the signes the thing signified is not physical that is naturall and reall but relatiue that is to say this cōiunction is a diuine ordinance wherby things inuisible and spirituall are represented by thinges visible and corporall as it were by certaine visible wordes and are in the right vse offered receaued togeather with the signes The proofe Such is the cōnexion of all signes with the things signified that they represent the things signified and confirme the receauing of them for they are as it were testifying pleadges and seals although they be not in the same place with the signs The reasō is because to make something a signe of an other thing is not to include or tie the same thinge to the signe but to order the signe to signifie the thing◠whether it be in the same place with the signe or in some other Also the nature of the things signified by sacraments doth not admit this For some of them are spiritual substances as the holie Ghost some accidents not in the sacramental signes and elements but in the heartes of men as the giftes of the holy Ghost some are diuine actions as remission of sinnes some are corporall and locally in one only place not wheresoeuer the sacraments are vsed as the flesh and bloud of Christ The names and proprieties of the things signified are attributed to the signes and contrarie the names and proprieties of the signes to the things because of the similitude and likenesse betweene both or for significatiō of the things by the signs or for the ioyned offeringe and receauinge of the thinges togeaher with the signes in the lawful vse of the sacraments The proofe The scripture speaketh this of sacraments Gen. 17. 10. Act. 7. 8. Circumcisiō is the league or couenant Exod. 12. 11. the eatinge of the lambe is the Passouer Exod. 31. 7. the sabbaoth is the eternal couenant Exod. 24. 8. The bloud of the sacrifice is the bloud of the couenant And Levit. 17. 5. The attonement of our soules Heb. 9. 5. Over the arke was a cover shadowing the mercie-seat Ephes 2. 26. The baptisme of water is the washinge that clenseth vs
the true reall and spirituall communion of the bodie it selfe of Christ 10 The lawfull vse of the Lords supper is when the faithfull obserue this rite instituted by Christ in remēbrance of him that is to stir vp their faith and thankefulnesse 11 As in this vse the body of Christ is eaten sacramentally and really so without this vse as by infidels and hypocrites it is indeede eaten Sacramentallie but not reallie that is the sacramental signes as bread and wine are indeede receaued but not the things themselues signified by the signes namely the bodie and bloud of Christ 12. The doctrine of the Lords supper is grounded vpon manie those very forcible argumēts All places of scripture which mention the Lords supper do cōfirme it And Christ doth not cal any invisible thinge in the bread his bodie giuen or brokē for vs but that verie visible bread which he brake which because properlie it could not be so meant himselfe addeth an exposition that hee woulde haue that bread receaued in remēbrance of him which is as much as if hee had saide that this bread was a sacrament of his bodie Also he saith that the supper is the new testament which is spiritual one and eternall And Paule saith that it is a communion of the bodie and bloud of Christ because all the faithfull are one bodie in Christ which can haue no fellowshippe with the divell Also he maketh the same engraffinge into Christes bodie by one spirit in baptisme and the holy supper The whole doctrine and nature of sacraments doth confirme it which represent vnto our eies the same spiritual cōmunion of Christ to be receaued by faith which the worde or promise of the Gospell declareth to our eares and therfore they are called by the nāes of the things signified and haue not except in the lawful vse the receauing of the verie thinge annexed vnto them The articles of our faith cofirme it which teach that Christes body is true humane not present in manie places at once and that now it is receaued vp into heauen and shall there remaine vntill the Lord returne to iudgment that the cōmunion of the godlie with Christ is wrought by the holie Ghost not by enterance of Christs body into the bodies of men therefore al the purer antiquitie of the church with verie great and open consent professed the same doctrine 13 The Lords supper differeth from baptisme 1 In rite and manner of signifying because the washing signifieth remission and clensing of our sins by the bloud and spirit of Christ and societie of the afflictions and glorification of Christ But the distribution of breade and wine signifieth the death of Christ imputed vnto vs for remission of sinnes and that wee beeing nowe ingraffed into Christ are become his members 2 In special vse because baptisme is a testimony of our regeneration or covenant betweene God and vs and of our admission or being receiued into the church but the Lords supper witnesseth that we are perpetually to be nourished by Christ abiding in vs and that the covenant which we haue once made with God shall ever endure steadfast and that we shall for ever abide in the church and bodie of Christ 3 By the persons to vvhom they must bee ministred Baptisme is due to all which are to be accounted for members of the church vvhether aged or infantes the Lords supper to them onely which can vnderstande and celebrate the benefites of Christ and examine themselues 4 In often vse Baptisme must only once be received because the covenant of God once begun is ever firme and steadfast to them that repent But the Lords supper must be often receiued because the renuing of that league and often remēbrance thereof is necessary for the strengthning of our faith 5 In the order of vsing because baptisme must be ministred before the Lordes supper never but after baptisme 14 They come worthily to the Lords table which examine themselues that is which are endued with true faith and repentance Which who so do not finde in themselues they must neither presume to approach without them least they eate and drinke iudgement to themselues nor deferre repentaunce whereby they may approach least they pull vpon themselues hardnesse of hart and eternall punishments 15 The church ought to admit to the Lords supper all that professe that they embrace the foūdation of Christian doctrine purpose to obey it and to prohibit all such as being admonished by the church and convicted of their errors will not for all that desist from their errors blasphemies or manifest sinnes against conscience 16 The Pope hath done wickedly in taking the breaking of bread from amongst the rites of the the Lords supper as also in barring the people the vse of the cup. He hath also done wickedly in adding so many ceremonies never commanded by the Apostles Hee hath fowly transformed the Lords supper into a theatricall masse that is into a foolish imitation of Iudaical traditions stage-like gestures But most impious idolatrous are those devises to perswade that the masse is a propitiatorie sacrifice wherein by the Masse-Priests Christ himselfe is offered vp to his father for the quicke and dead and by vertue of consecration is substantially present and so abideth as long as the bread and wine remaine vncorrupt and bestoweth the grace of God and other benefits on them for whom he is offered and by whom he is eaten with the bodily mouth without any good motion of their owne and also that he is to be adored worshipped as he is included and borne about vnder those two kindes namely bread and wine For these damnable and abominable idols it is very necessary that the masse bee banished from the Christian church A FVNERALL ORATION OF D. FRANCES JVNIVS Professor of Divinity in the famous Schoole of Neustade vpon the death of D. ZACHARY VRSINE a most worthy man and vigilant Doctor and Professor of Divinity in the saide Schoole of Neustade WE haue lately lost noble and worthy auditors the most faithfull servaunt of God Zacharie Vrsine a reverende vvitnesse of our Lorde Iesus Christ a right vertuous man my sweete fellow-professor and one most beneficiall to Gods church of this man are we deprived and this our orphan-schoole left destitute of her parent The greatnesse of which losse if I woulde amplifie I shoulde but giue occasion of more heavinesse to your mindes that are already in this case too tenderly affected and faile exceedingly of that excellency of discourse which in so excellent a subiect may iustly be expected For though faine I would and could hartily wish that I might speak much to this purpose yet I neither thinke it fit considering I should but minister fuell to the fire of your affection nor accompt my selfe able as well for divers defects which I feele in my selfe of wit learning exercise continuance of conversing with that man of happy memorie whereby I am