WOrkes done before iustification though they suffice not to saluation error 93 yet be acceptable preparatiues to the grace of iustification and such as moue God to mercie As were the almes deedes and prayer in Cornelius Act. 10. sect 5. Rhemist The Protestants Ans. COrnelius prayers and almes were not without fayth as Augustine confesseth Non sine aliqua fide donabat orabat He did not giue almes pray without some fayth And he proueth it by that saying of the Apostle Rom. 10.14 How shall they call on him in whom they haue not beleeued Seeing then Cornelius had fayth his iustification also was begun for so soone as fayth commeth it iustifieth These were not then workes preparatiue to fayth and iustification but the fruites of his fayth and iustification begun Argum. Before fayth come there can be no workes of preparation acceptable to God because Without fayth it is impossible to please God Hebr. 11.6 Augustine also sayth Ea ipsa opera ante fidem quae videntur hominibus laudabilia inania sunt those very workes which seeme to be commendable before fayth are altogether vaine and vnprofitable If they be vaine they are no preparations to fayth THE SECOND PART OF THE two kindes of iustification The Papists error 94 THere is a first iustification which is meerely of grace without workes as when an Infidel is made iust who had no acceptable workes before to be iustified by The second iustification is that wherein hee that is in Gods grace daylie proceedeth in by good workes Rhemist Rom. 2.3 This iustification and sanctification are all one Concil Trident. sess 6. cap. 7. And it is augmented and increased by the merite of worke sess 6. can 24. Argum. Of the first iustification S. Paul speaketh where he saith We are iustified by fayth without workes Rom 3.28 Of the second Saint Iames intreateth A man is iustified by workes and not of fayth onely 2.24 Rhemist Ans. This your deuice of first and second iustification is but a new deuice not yet 60. yeare olde your second iustification is nothing els but the effect fruits of iustification before God and a declaration that wee are iust before men Saint Paul and Saint Iames do speake of one and the same iustification by faith But they take the word diuersly for Saint Iames by iustifiyng meaneth nothing els but a testifiyng or declaration of our iustification before men And in this sense is the word taken Math. 11.19 Wisdome is iustified of her children that is declared to be iust The Protestants FIrst iustification and sanctification are two diuers things We are iustified by fayth onely by the imputation of the righteousnes of Christ Roman 4.7 We are sanctified when by fayth working by loue we walke in newnes of life These two are perpetually distinguished in the scriptures I meane iustification and sanctification 1. Corinth 1.30 6.11 and Galath 5.25 If wee liue in the spirite let vs walke in the spirite Our iustification is the liuing in the spirit our sanctification the walking in the spirite Secondly our workes can be no cause of the increase of our iustification and the grace of God in vs But both our iustification and sanctification are the free gifts of God For what hast thou that thou hast not receiued 1. Corint 4.7 This was the olde Pelagian heresie that the grace of God is giuen according to our workes confuted by Augustine Epistol 106. Gratia iam non erit gratia quia secundum merita datur nam merces fidei auctae erit merces coeptae Thus grace shal be no grace for it is giuen according to merite for the increase of fayth or iustice is made the hyre or wages of fayth that is begun Thirdly the scripture speaketh but of one iustification which glorification followeth Rom. 8.30 Whom he iustified them also hee glorified vnles you will haue another iustification to come after our glorificatiō Likewise Rom. 4. Blessed are they whose iniquities are forgiuen ver 7. The iustification in remission of sinnes doth make a man blessed Ergo it is the onely sufficient iustification And Augustine accordingly sayth Donando delicta fecit se debitorem coronae by forgiuing our sinnes he hath made himselfe a debtor for the crowne or reward We see heauen is promised at the first remission of our sinnes what neede then any other iustification Wherefore it is a false and blasphemous decree in the Councel of Trent that wee are not iustified onely by remission of our sinnes sess 6. can 11. THE THIRD PART OF inherent iustice The Papists THey teach that men are not iustified by the onely imputation of the righteousnes error 95 of Christ Trid. Concil sess 6. can 11. Neither that wee are formally made iust by the righteousnes of Christ can 10. but by iustice inherent in vs whereby we are not onely reputed and accounted iust but are truely called iust and are so indeede sess 6. cap. 7. Rhemist Rom. cap. 2. sect 4. Argum. Rom. 2.13 Not the hearers of the law but the doers are iustified Ergo we are iustified by an inherent iustice Rhemist Ans. 1. Saint Paul speaketh of the iustification of the law and proueth by this argument that none could be iustified by the law because none were able to doe it And without performing of the law there was no iustification by the law what is this to the iustification of fayth 2. But if we will vnderstand it of the true iustification of Christians it must so be taken as August saith Non vt factorib iustificatio accedat sed factores legis iustificatio praecedat not that iustification doth come to the doers but that it goeth before the doers of the law The Protestants WE acknowledge an inherent iustice in all faithful men beleeuers but it is imperfect not able to iustifie them before God it is no other then sanctification which is a fruit of iustification But that iustice whereby we are iust before God not falsely accounted but made truly iust by God is by the righteousnes of Christ onely which we apprehend by fayth Argum. That iustice whereby we haue peace with God is the only iustice whereby we are iustified before God for vntil we are cleared and made iust before God it is impossible to haue peace with him But this is onely the iustice of faith Rom. 5.1 Ergo by this iustice onely are we iust before God August hath a good speech Si dixerimus quod nihil iustitiae habemus aduersum Dei dona mētimur si enim iustitiae nihil habemus nec fidem habemus si autem fidem habemus iam aliquid habemus iustitiae If we say we haue no iustice at all in vs we do belye the good gifts of God for if we haue no iustice we haue no faith But if we haue faith then haue we some iustice in vs. Here Augustine acknowledgeth no inherent iustice but onely the iustice of fayth THE FOVRTH PART OF
enim est aliud nisi oratio super hominem The imposition of hands is not as Baptisme neuer to be iterated agayne for what is it else but prayer ouer a man De baptism contr Donat. lib. 3. cap. 16. Confirmation in his opinion may be iterated and therefore imprinteth no such character THE FOVRTH PART OF THE necessitie of the sacraments THey willingly graunt that no sacraments are absolutely necessary in their nature but in respect of the institution and commmandement of God for he is as able to work without sacraments as with them In this poynt wee are agreed the poynts of difference are these The Papists 1 THese 3. sacraments are absolutely and simply necessary as they are instituted error 95 of God Baptisme vnto all Penance to those that fall after Baptisme Orders simply necessary to the whole Church And thus they vnderstand necessary that without the which a man cannot bee saued without the rest of the sacraments men may be saued so there bee no negligence or contempt Bellarm. lib. 1. de sacram cap. 22. The Protestants THough the sacraments being appoynted for our comfort are necessary and profitable as holesome meanes to be vsed for the increase of our fayth and much to be desired and sought for yet God hath not layd such a necessitie vpon any of them as that the want of them should cause hazard of saluation The thiefe vpon the Crosse was saued both without Baptisme and Penance I pray you what penance did Peter after his thrise deniall of Christ but that he wept bitterly and earnestly repented him of his fall Such repentance we holde to be necessary but a sacrament of penance we acknowledge none So the ordaining of ministers to preach is the ordinarie meanes to beget men vnto the fayth yet many haue beene called without such preaching as Paul was conuerted by the voyce of Christ from heauen Nabuchadnezzar was called by the great myracle of the preseruation of the three children in the fierie ouen So Augustine sayth Vndique vocat nos Deus ad poenitentiam vocat per lectorem vocat per tractatorem vocat per intimam cogitationem vocat per flagellum correptionis vocat per misericordiam consolationis God calleth vs euery way to repentance he calleth by the reader by the preacher by the inward thought by the scourge of correction by the mercy of consolation in Psal. 102. God therefore may call and instruct vs by more wayes then one he is not tied to any The Papists 2 THe sacraments of the new law are necessary to saluation that is it is impossible to obtayne the grace of iustification by fayth alone without the celebrating of the sacraments sine sacramentis aut eorum voto or at least hauing a will purpose and desire to celebrate and vse them Concil Trident. sess 7. can 4. The Protestants A Necessitie of the sacraments we grant as also of other profitable meanes as of preaching the word of prayer and the like but no simple or absolute necessitie as wee haue sayde neyther are the sacraments necessarie at all being ordayned for no such vse to bee meanes to apply the grace of iustification vnto vs but our iustification is onely applyed and apprehended by fayth as Saynt Paul concludeth Rom. 3.28 that a man is iustified by fayth onely without workes of the law yea all workes whatsoeuer are excluded as destroying grace Rom. 11. ver 6. The sacraments are profitable instruments to stirre vp the gift of fayth and other graces in vs but not by their proper work to iustifie vs. Augustine sayth Primò fides catholica Christiano necessaria est per ipsam renascimur in baptismate salutem aeternam impetramus First of al the catholike fayth is necessarie for a Christian by the which in Baptisme wee are borne agayne and obtayne eternall saluation He sayth not that Baptisme but that fayth is necessarie and that it is fayth which giueth life to the sacrament it worketh not by it owne proper act THE THIRD QVESTION OF THE number and order of the sacraments THE FIRST PART OF the number The Papists THeir generall sentence and opinion is this that there are seuen sacraments error 96 neither more or lesse Baptisme the Eucharist Confirmation Penance Matrimonie Orders extreame Vnction If any man say that any of these are not truely and properly sacraments or that they are not all of Christs institution let him be anathema or accursed Concil Trid. sess 7. can 1. Argum. The number of seuen is mysticall prophetical perfect the Prophet commaunded Naaman to wash himselfe seuen times 2. King 4. The Altar must be cleansed seuen daies Exod. 29.37 Iob offered seuen bullocks seuen rammes for his friends Iob 42. So in the Apocalyps 7. Churches 7. Angels 7. starres 7. Candlesticks 7. thunders and the like And why not also seuen sacraments Bellarm. lib. 2. cap. 26. Rhemist annot Apocal. 1. sect 3. Answ. First the number of seuen is sometime applyed to describe mysteries of wickednesse as well as of godlinesse As the beast with seuen heades Apoc. 17.8 is called a mysterie or as your vulgar Latine hath it a sacrament And with greater reason may we conclude that this beast with seuen heads is Antichrist with his seuen Popish sacraments then you out of Naamans seuen times washing can picke out seuen sacraments But if you will needs make a mysterie of seuen it may as well be a mysterie of iniquitie as of godlines euen the mysterie of the beast with seuen heads as wee haue sayd Secondly what though the number of seuen and of some other numbers be sometime mysticall and significatiue when it pleaseth the Lorde in his word so to applie and appoynt them doth it therefore follow that men vpon their owne heads may superstitiously apply numbers to sacraments prayers fastings times as though there were any religion in numbers or that the Lord had the rather respect vnto such things because of the number The Protestants THis worde or name Sacrament may be taken two wayes first generally for any mysticall signe or symbole which may represent an holy thing and so we will graunt that there may bee not onely seuen Sacraments but seuen and seuen which are more properly symboles and signes then sacraments As the couering of the head in the woman is a symbole of subiection 1. Cor. 11.10 the Sabboth day a symbole or sacrament of the heauenly rest Heb. 4. In this sense Augustine calleth the mysterie of the Trinitie a sacrament yea hee sayth the sacrament of fire because therein in some sorte by the vndeuided and inseparable properties thereof the heate light and shyning brightnesse the Trinitie sayth he is shadowed foorth Wherefore euery signe or symbole of a holy thing that hath a spiritual signification either found in scripture or deuised by men is not by and by a sacrament Secondly if we will take a sacrament in the strict and proper sense there are especially three things required thereunto
to continue Wherefore it consisteth not in such laborious workes which if a man should long endure he should end his life sooner then repentance The Papists 3 THey measure their penance by number of yeares and dayes They haue error 28 their quadragenas fortie dayes penance septenas seuen yeares penance Ex Tileman Heshus loc 9. de poenitent Err. 83. And they lengthen or cut short the time of penance at their pleasure to continue three seuen or tenne yeares yea sometime more Bellarmin lib. 1. de poenitent 22. The Protestants THat true repentance is not to bee measured by the time but by the right sorrow and contrition of the offender Saynt Paul teacheth vs who writeth for the young man to be released because of his great and sufficient heauines for his fault 2. Corinth 2.7 Augustine also sayth Poenitentia vera non annorum numero sed amaritudine animicensetur poenitentia quamuis sit exigui temporis c. True repentance is not measured by number of yeares but by the bitternes of the soule though it be but for a short time yet it is not despised before that iudge which regardeth the heart THE FIFTEENTH GENERALL CONTROVERSIE OF MATRIMONIE THe seuerall questions belonging to this Controuersie are these First whether Matrimonie bee a sacrament properly so called 2 Of the causes of diuorce and whether it bee lawfull to marry after diuorce 3 Of the degrees in mariage First the maner of supputation or accounting of degrees Secondly whether the degrees forbidden Leuit. 18. may bee dispensed with Thirdly whether any other degrees may bee by humane law prohibited 4 Of the impediments of mariage of two sortes First of those that may hinder the contract of mariage onely Secondly of such impediments as may both dissolue the contract and the mariage also consummate 5 The comparison of mariage and virginitie whether either bee preferred before the other before God Of these now in their order 6 Of the times of mariage prohibited 7 Of the ceremonies and rites of mariage THE FIRST QVESTION WHETHER Matrimonie be a sacrament The Papists error 28 THat it is properly and rightly a sacrament instituted of God and not deuised of men Concil Trid. sess 24. can 1. Argum. 1. Ephes. 5.32 This is a great sacrament Matrimonie is here a signe of an holy thing representing the coniunction of Christ and his Church Ergo a sacrament Answ. 1. The wordes are thus to be read rather This is a great mystery Or if we reade sacrament they haue no great aduantage seeing they are not ignorant that the originall word Mysterie which they translate sacrament is attributed to other things then sacraments as 1. Timoth. 3.16 Mysterie of godlinesse Apocal. 17.5 A mysterie great Babylon Neither doe they themselues much vrge this argument 2. The Apostle sayth not that Matrimonie is a mysterie but I speake of Christ and his Church vers 32.3 Matrimonie we confesse to be instituted of God and to be a signe of a holie thing yet no sacrament for so was the Sabboth ordayned of GOD and signified the rest in Christ Hebr. 4.8 yet was it no sacrament Wherfore al significatiue and mysticall signes are not sacraments Argum. 2. Matrimonie giueth grace of sanctification to the parties maried They shal be saued in bearing of children if they continue in faith and loue 1. Timoth. 2.15 These are the graces giuen by matrimonie Ergo a sacrament Answ. 1. We denie that any sacraments giue or conferre grace they are instruments only of grace 2. We also grant that by matrimonie God giueth to the faithfull this speciall grace to liue in holines purenes from the filthy pollution of the flesh but the sacraments are seales of spirituall graces and serue for the increase of fayth it is not sufficient to bee a meanes of any common gift but of the spirituall and iustifiyng grace to make a sacrament 3. Wherefore if by fayth and loue here they vnderstand only the fidelity and duety of wedlocke they are not those spirituall graces whereof sacraments are seales if wee take them for the true faith and loue which are the common graces of the faythfull as the very meaning is they are as well to be had out of wedlock as in it The Protestants THat matrimonie is no sacrament of the Gospell speaking now properly and vnderstanding a sacrament for the seale of the grace of God in the remission of our sinnes by Christ it is thus proued Argum. 1. Matrimony was instituted by GOD before sinne in Paradise therefore it can be no sacrament of the Gospell Argum. 2. Our aduersaries are contrary to themselues for they call matrimonie a prophanation of Orders Martin sect 15. cap. 11. And they say it is more tolerable for a Priest to keepe many concubines then to marrie Pighius ex Tileman Hesbus loc 21. Err. 2. Doe these fellowes meane in good sooth that matrimonie is a sacrament which they make so vile polluted and vncleane a thing 3 In euery sacrament there ought to be an external sensible element as the matter and a sanctifiyng word as the forme But in matrimony there is neither Ergo it is no sacrament Bellarm. The forme are the wordes pronounced by the parties themselues when they contract matrimonie I doe take thee c. They also themselues are the matter yea and the Ministers of the sacrament too For the Iesuite holdeth that it is a sacrament in the very contract and giuing of mutuall consent before it be solemnized in the Church De matrim cap. 6. Ans. 1. The sacrament is one thing and the receiuers another therefore the maried parties cannot be the sacramental matter being the receiuers 2. It is not euery word that sanctifieth but the word of God 1. Tim. 4.5 but these words I take thee are no parte of the word Ergo they want also the forme of a sacrament 3. The ministers of Christ preachers of the word are only the dispēsers of the mysteries and sacraments of the Church 1. Cor. 4.1 Wherefore the parties themselues could not be ministers of matrimonie if it were a sacrament Augustine thus writeth Ne quis istam magnitudinem sacramenti in singulis quibusque hominib vxores habētib intelligeret ego autē dico inquit c. Lest any man should think when the Apostle had said This is a great sacrament that this great Sacrament is to be vnderstood of all maried persons the Apostle addeth but I speake of Christ and his Church But if so be matrimony were a sacrament why is it not to be found in al maried folke THE SECOND QVESTION OF THE CAVSES of diuorse in mariage and whether it be lawfull to marrie after diuorse THE FIRST PART WHETHER THERE MAY BE more causes of diuorse then fornication onely The Papists DIuorse as Bellarm. defineth it is either from the dueties of mariage as from error 29 bed and boord as we say which is properly called diuortium or it is a dissoluing of the knot and
life or quickening to bee made a true and right faith The words then are thus to be read and distinguished So faith without works is dead that is this kinde of faith which neither worketh nor euer shall Not thus Faith is dead without workes as though a true faith were quickened by works But euen as the bodie is dead hauing neither soule nor the operations thereof life motion sense so this vaine speculatiue kinde of faith is dead both wanting the spirite and soule that is hauing not one sparke of true faith neither the operations and fruites thereof which a liuely faith sheweth by loue as the soule worketh life and motion in the bodie for a liuely faith can neuer bee without workes And a dead faith will neuer haue workes but remaineth dead for euer Wee must not therefore thinke that it is one and the same faith which sometime is dead without workes and againe is made aliue and quickened when workes come But wee must vnderstand two kindes of faith one altogether voide of good workes which is onely a faith in name and a verie dead faith Another is a liuelie faith alwaies working and this can neuer become a dead faith so neither can the other bee euer made a liuelie faith Argum. That charitie is not the forme or any cause of faith but the effect rather and fruite thereof we doe learne out of the word of God Christ saith Iohn 3.18 Hee that beleeueth shall not bee condemned but is alreadie passed from death to life Iohn 5.24 Faith then is able to saue vs and alone iustifieth vs before God without loue which alwaies foloweth a true faith but is not ioyned or made a partner with it in the matter of iustification But faith could doe nothing without the forme thereof Ergo charitie is not the forme of faith Saint Paul also faith Faith which worketh by loue Galath 5.6 The being and substance of faith is one thing the working another Loue onely concurreth with faith in the working it is no part of the essence or being of faith August Ea sola bona opera dicenda sunt quae fiunt per dilectionem haec necesse est antecedat fides vt inde ista non ab istis incipiat illa Those onely are to bee counted good workes which are wrought by loue faith of necessitie must goe before for they must take their beginning from faith and not faith from them Faith then goeth before loue that worketh therefore loue is not the forme of faith for forma prior est re formata the forme should goe before the thing formed THE FOVRTH PART HOW MEN are iustified by faith The Papists WEe are saide to bee iustified by faith because faith is the beginning error 81 foundation and the roote of iustification Concil Triden sess 6. cap. 8. Faith then by their sentence doth not fully iustifie the beleeuer but is the beginning way and preparation onely to iustification Andrad ex Tilem de fide err 11. Rhemist Rom. 3. sect 3. The Protestants FAith is not the beginning onely of our iustification but the principall and onely worker thereof neither are wee iustified in part or in whole by any other meanes then by faith Argum. He that is at peace with God is fully and perfectly iustified his conscience cleared and his sinnes remitted But by faith wee haue peace of conscience Ergo by faith wee are fullie and perfectly iustified Rom. 5.1 The Scripture also faith The iust man shall liue by faith Rom. 1.17 But wee liue not by iustification begun onely but perfited and finished Ergo our full iustification is by faith Augustine vpon these words Iohn 6.29 This is the worke of God that yee beleeue c. Si iustitia est opus Dei quomodo erit opus Dei vt credatur in eum nisi ipsa sit iustitia vt credamus in eum If iustice or righteousnes bee the worke of God how is it the worke of God to beleeue in him vnlesse it be righteousnes it selfe to beleeue in him See then it is not initium iustitiae credere sed ipsa iustitia it is not the beginning of iustice to beleeue but iustice and righteousnes it selfe THE FIFT PART WHETHER faith bee meritorious The Papists BY faith we doe merite eternall life Catechis Roman p. 121. ex Tilemann de error 82 fide err 20. Rhemists also ascribe meriting to faith Rom. 3. sect 3. Argum. Faith is a worke Ergo if we be iustified by faith wee are iustified by workes and soe consequently by merite The Protestants Ans. FAith in deed is a worke but not any of our owne works it is called the worke of God Iohn 6.29 God doth wholly worke it in vs Ergo wee cannot merite by it Argum. Saint Paul saith Ephes. 2.8 By grace are you saued through faith not of yourselues for it is the gift of God not of workes least any man should boast himselfe Faith then is no meritorious cause of our iustification but onely an instrumentall meanes whereby we doe apprehend the grace of God offered in Christ God giueth both faith and the end of faith Vtrumque Dei est as Augustine saith quod iubet quod offertur Beleeue and thou shalt be saued both come of God the thing commanded that is faith and the thing offered namely saluation Ergo all is of grace THE SIXT PART WHETHER to beleeue bee in mans power The Papists RHemist Act. 13. sect 2. giue this note that the Gentiles beleeued by their error 83 owne free will though principallie by Gods grace therefore to beleeue partly consisteth in mans free will though not altogether this is their opinion The Protestants FAith is the meere gift of God Ephes. 2.8 and wholly commeth from God it is not either in part or whole of our selues Argum. Rom. 11.36 Of him through him and for him are all thinges Ergo fidei initium ex ipso neque hoc excepto ex ipso sunt caetera Therefore saith Augustine the beginning of our faith is of him vnlesse wee will say that all things else are of God this onely excepted And afterward hee sheweth that our faith is wholly of God not part of him part of our selues Sic enim homo quasi componet cum Deo vt partem fidei sibi vendicet partem Deo relinquat So man shall as it were compound with God to chalenge part of faith to himselfe and leaue part for God THE SEVENTH PART WHEther faith may be lost The Papists error 84 A Man may fall away from the faith which once truely he had as Saint Paul saith of some They had made shipwrack of faith 1. Timoth. 1.19 Rhemist ibid. Ergo true faith may be lost The Protestants Ans. THe Apostle saith Some hauing put away a good cōscience made shipwrack of faith Such a faith in deed that hath not a good cōscience may be lost for it is not a true liuely faith but a dead fruitelesse faith Argum. But hee that once
opera be expiatoria The Papists THe workes of charitie and mercie as almes deedes and such like haue error 89 force to extinguish our sinnes as Saint Peter saith Charitie doth couer a multitude of sinnes Epist. 1.4.8 Rhemist ibid. The Protestants Ans. THe Apostle speaketh of mutuall charitie amongst our selues whose propertie is to couer a multitude of our neighbours offences as Solomon saith Prou. 10.11 Hatred stirreth vp contentions but loue couereth trespasses what is this to the extinguishing of our sinnes before God Argum. It is an abominable and blasphemous opinion that any man by his workes should be able to redeeme his sinnes for the Scripture saith that by himselfe Christ hath purged our sinnes Heb. 1.3 If hee haue wholly done it by himselfe he hath not giuen this power and force of redemption to any other meanes If they vnderstand by the force of extinguishing sinnes the meanes onelie of applying Christs merites in that sense faith onely is saide to saue vs Ephes. 2.8 Augustine Si merita nostra aliquid facerent ad damnationem nostram veniret sed non venit ad inspectionem meritorum sed remissionem peccatorum If our merites were auailable to any purpose God should come to our condemnation but hee commeth not to behold our merites but to forgiue vs our sins Ergo by our merites our sinnes are not forgiuen THE THIRD ARTICLE WHEther our works be meritorious The Papists error 90 GOD giueth as well euerlasting life and glorie to men for and according to their workes as he giueth damnation for the contrary works Rhemist Rom. 2. sect 2. And men by their workes proceeding of grace doe deserue or merite heauen and the more or lesse ioy in the same 1. Corinth 3. sect 2. Argum. 1. He will render to euery man according to his workes Rom. 2.6 Euery man shall receiue his reward according to his labour Here we see the kingdome of heauen is a retribution hyre wages for workes Ergo our works are the value price worth and merite of the same Rhemist Answ. Our labors and workes are a measure of the reward according to the which God doth mete out and render vnto his Saints of the heauenly reward but they are no meritorious or deseruing cause thereof The reward is of mercie not of desert of grace not of merite for life eternall is the meere gift of God through Iesus Christ Rom. 6.23 But the wages of sinne is death Where the Apostle doth set a manifest difference betweene the reward of the righteous and the iust recompence of the wicked for life eternall is the free and gracious gift of God not deserued but eternall damnation is the due debt of sinne Wherefore the Papists doe bid open battell to the Apostle in saying that the one is as due by debt as the other Argum. 2. Saint Paul sayth 2. Timoth 4.8 that there is a crowne of righteousnes layd vp for him which God the iust iudge shal giue him Ergo the crown is giuen not of mercie but of iustice as a wages and iust recompence to the Apostle Answ. God rendreth heauen as a iust Iudge not to the merite and worthines of our workes but to the merite and worthines of Christ and as due to vs by his promise made to vs in Christ. The reward therefore of heauen is of the mercie of God who hath freely promised it vs in Christ It is of his iustice in that he is faythfull and iust in keeping of his promise made to vs. So that it is a debt not in respect of any desert in vs but in regard of his owne promise As Augustine sayth Debitorem ipse se dominus fecit non accipiendo sed promittendo Non ei dicitur redde quod accepisti sed redde quod promisisti God hath made himselfe a debtor by promising not by receiuing any thing at our handes We say not to him render that thou hast receiued but giue that which thou hast promised in Psalm 83. The Protestants WE confesse a necessary vse of good workes As first they doe serue as notable meanes and instruments to set forth Gods glory by Math. 5.16 Secondly by them also our fayth is shewed published and made knowen for the good example of others Iam. 2.18 Thirdly our own conscience also is thereby quieted and our election daylie made more sure vnto vs we doe grow and increase in the certainty and assurance thereof 1. Pet. 1.10 But we acknowledge no power force or efficacie at all in them to deserue and merite any thing at the hands of God neither doth the scripture in any place so speake Argum. 1. If man consider his deserts he shall finde that he is worthy of nothing but death To vs sâ—yth the Prophet belongeth shame Dan. 9.9 There is nothing els by debt due vnto vs as Augustine also sayth Nihil praecesserat in meritis nostris nisi vnde damnari deberemus Nothing goeth before in our merites but that whereby we ought iustly to be condemned And agayne Omne peccatum nostrae est negligentiae omnis virtus sanctitas est Dei indulgentiae All euill and sin in vs is of our owne negligence all goodnes and holines of the free mercy of God Si misericordiae domini multae multus egò in meritis If the mercies of God be many my merites are many Gods mercies are our merites our due debts are nothing els but punishment for sinne Argum. 2. Betweene the desert or merite and the wages or recompence there ought alwayes to be some proportion a like stipend for a like labour But heauen without comparison exceedeth the worthines of our workes Ergo it is not giuen as a debt but as a free gift therefore the Apostle sayth that the afflictions that are present are not worthy of the glory that shall bee reuealed Rom. 8.18 Augustine sayth Quà m paruo constat regnum coelorum duob minutis emit vidua regnum coelorum How little doth the kingdome of God stand vs in a certaine widow for two mites bought the kingdome of heauen Shall we think that the widowes casting in of two mites deserued the kingdome of heauen Farre be it from vs so to think it is then a gift of â—auour and mercie not wages of debt Argum. 3. Saint Paul sayth Fayth is counted to him for righteousnes that worketh not Rom. 4.5 If it be of grace it is no more of workes for then grace were no more grace If of worke then not of grace for then worke were no more worke Rom. 11.9 We see that the righteousnes of fayth or of grace and the righteousnesse of workes cannot stand together nor be matched one with the other Our aduersaries haue here two euasions First they graunt that the beginning of our iustification which they call the first iustification is meerely of Gods grace neither can we haue any acceptable works before we are iustified but in the second iustification which is the increase of the former iustice a man may merite
by good workes Rhemist Rom. 2.3 Ans. This is but a late and new deuice of the first and second iustification as afterward we wil shew in the proper place The scripture teacheth vs that not onely the beginning of our righteousnes but the finishing and perfiting of it is onely by grace in Christ Ephes. 2.5.6 When we were dead in our sinnes he hath quickned vs together in Christ by whose grace yee are saued and hath raysed vs vp and made vs sit together in heauenly places We see that this saluation by grace bringeth vs vp to heauen Ergo both the first second iustification are of grace for they can bring vs no further then to heauen Rhemist 2. Workes done of nature without or before fayth cannot merite but workes done by Gods grace may and are ioyned with it as causes of saluation Ans. Not onely the workes of nature but euen of grace also are excluded Wee are saued saith the Apostle by grace through fayth not of workes And then he sheweth what workes namely good workes such as the Lord hath ordayned for vs to walke in Ephes. 2.9.10 Ergo workes also of grace wrought in vs by the spirite of God are shut out from being any causes of our saluation I conclude with Augustine vpon those wordes of the Psalme Let the Lord alway be magnified Peccatores magnificetur vt vocet consiteris magnificetur vt ignoscat iam iustè viuis magnificetur vt regat perseueras vsque ad finem magnificetur vt te glorificet Art thou a sinner let God be magnified in calling thee doest thou confesse thy sinnes let him be magnified in forgiuing them doest thou liue well let him be magnified in directing thee doest thou continue to the end let him be magnified in glorifiing thee God is as much to be praysed for all things wrought after our calâ—ing and conuersion as for mercy shewed before All then is wholly to bee ascribed to Gods grace and mercie nothing is left for our merite or desert THE FOVRTH PART OF THE distinction of merites The Papists THey make two kindes of merite Meritum de coâ—gruo merite of congruitie error 91 such are the preparatiue workes before iustification as were the prayers almes deeds of Cornelius Act. 10. which though they be not simply meritorious ex debito iustitiae by the due debt of iustice yet they deserue at Gods handes of congruitie because hee doth graciously accept them Act. 10. sect 5. The other kinde they call meritum de condigno merite of condignitie when the reward is iustly due by debt such are the workes done in the second iustification which are truely meritorious and worthy of heauen Gabriel Biel. Rhemist Rom. 2. sect 3. The Protestants FIrst wee vtterly denie any such merite of condignitie For Saint Paul sayth that the afflictions of this life are not condigne of the glory to come Rom. 8.18 Condignitie then is wholly remoued and taken away Secondly a rewarde of congruitie in some sorte we graunt but neither for any thing done before fayth or iustification for it is impossible without fayth to please God or doe any thing acceptable vnto him Hebr. 6.6 Neither is it of congruitie for the merite of our workes but it is congruum it is agreeable to the mercie and iustice of God in respect of his promise graciously made in Christ to rewarde the faithfull obedience of his seruants so then the congruitie is on Gods behalfe not in respect of our workes We are iustified sayth the Apostle Gratis per gratiam freely by grace Rom. 3.24 Ergo there is no merite either of congruitie or condignitie seeing all is done freely Augustine sayth Quid ille latro attulerat de fauce ad iudicium de iudicio ad crucem de cruce in Paradisum I pray you what merite did the theefe bring with him from the prison to iudgemeÌ„t from the iudgement place to the crosse from the crosse to Paradise Here was neither merite of congruitie nor condignitie THE FIFT PART OF THE MANner of meriting The Papists OVr workes they say are pleasing and acceptable vnto God euen after error 92 the same manner that Christ and his workes were Tapper ex Tileman loc 11. Err. 14. Christes paynes of their owne nature compared to his glorie were not any whit comparable yet they were meritorious and worthy of heauen not for the greatnes of them but for the worthines of his person So our works not of their owne nature but as they are of grace are meritorious of the ioyes of heauen Rhemist Rom. 8.18 The Protestants FIrst it is a great blasphemie to say that Christs passions in themselues deserued not that glory which he hath purchased for vs neither that there was any comparison betweene them for then how could he haue fully satisfied the wrath of God Christ hath payed the ransome for our sinnes Wee are redeemed with his precious blood as of a lambe vnspotted 1. Pet. 1.19 His blood was the price of our redemption therefore of it selfe meritorious It was not in respect of Christ of grace but of merite in him Vnto vs his redemption is of grace Rom. 3.24 Wherefore his passion being the passion of the Sonne of God was a full satisfaction and worthy desert of that glory which hee hath purchased for vs. Secondly it is another great blasphemy to match and compare in the way and maner of meriting Christs workes and ours together For first there is no merite at all in vs vnto saluation we haue no merites but Christs and are saued onely by fayth in him not by workes Ephes. 2.8 Secondly by your own confession our works are not of their nature meritorious but of grace But Christs workes were of themselues full of merite without any externall helpe or accession of grace for in himselfe did all fulnes dwell Coloss. 1.19 Augustine very well sheweth the great difference in the way of meriting betweene Christ and vs thus writing Quantum interest cum duo sint in carcere interreum visitatorem eius illum causa premit illum humanitas adduxit sic in istu mortalitate nos reatu tenebamur Christus misericordia descendit Looke what difference there is when two are in prison together betweene the prisoner and his friend that commeth to visite him the one is there of necessitie the other commeth of good will Such difference is there betweene Christ vs for when we were deteined in the prison of this mortalitie for the guilt of our sinnes Christ came in mercy to visite vs. How can there now be any proportionable or like way of meriting in the guiltie prisoner and the innocent and friendly visiter THE FOVRTH QVESTION of Iustification THe partes of this question First of the preparatiue workes to iustification Secondly of the 2. kindes of iustification the first second Thirdly of inherent iustice Fourthly of Iustification only by fayth They folow now in order THE FIRST PART OF THE PREparatiue workes The Papists
IVSTIFIcation onely by fayth The Papists error 94 FAyth is not the only cause of our iustificatiō but there are other also as hope charitie almes deedes and other vertues Rhemist Roman 8. sect 6. Yea workes are more principall then fayth in the matter of iustification Iam. 2. sect 7. Whosoeuer therefore sayth that a man is iustified onely by fayth and that nothing els is required to iustification we pronounce him accursed Trident. Concil sess 6. can 9. Argum. 1. Rom. 8.24 We are saued by hope Ergo not onely by fayth Rhemist Answ. 1. We are sayd to be saued by hope not because wee are thereby iustified but because by hope we do expect and waite for our saluation which is not yet accomplished as it followeth vers 25. If wee hope for that wee see not then doe we with patience abide for it Argum. 2. Galath 5.6 Fayth that worketh by charitie Fayth then hath her whole actiuitie and operation toward saluation of charitie It doth not therefore iustifie vs alone but fayth and charitie together of the which charitie is the more principall Rhemist ibid. Answ. We graunt that it is a working fayth that doth iustifie as the Apostle here sayth but not as it worketh but as it apprehendeth and beleeueth Charitie is a principall effect of fayth and followeth it how then can fayth receiue actiuitie from charitie the effect doth not giue life to the cause You know Augustine often sayth Opera non praecedunt iustificandum sed sequuntur iustificatum Workes goe not before vnto iustification but followe in him that is already iustified But if charitie should beget fayth then workes proceeding of charitie should goe before fayth by the which wee are iustified The Apostle sayth Without fayth it is impossible to please God Hebr. 11.6 Ergo neither doth charitie please God without fayth Fayth giueth actiuitie to charitie how then can it receiue that which it giueth Argum. 3. Iam. 2.24 We see how that of deedes a man is iustified and not of fayth onely Ergo we are not iustified by fayth onely Rhemist Answ. Saint Iames is not contrary to his fellow Apostle Saint Paul who concludeth Rom. 3.28 that We are iustified by fayth without workes that is as much to say as by fayth onely And he excludeth not onely workes of nature or of the law but euen workes of grace which God hath ordayned Ephes 2.10 Therefore S. Iames in saying we are not iustified by faith onely meaneth not that iustification whereby we are made iust before God for then he should impugne Saint Pauls principles But by iustifiyng or being iustified he vnderstandeth nothing els but to be declared iust as well before men as in the sight of God which declaration is testified and shewed forth by our workes proceeding of faith Thus the word iustified is taken Rom. 3.4 That thou maist be iustified in thy words that is knowne or declared to be iust Augustine also sayth Iustificabuntur id est iusti habebuntur They shall be iustified that is counted iust as we also say Sanctificetur nomen id est sanctum habeatur Let thy name bee sanctified that is reputed and acknowledged to be holy amongst men The Protestants WE are not enemies to good workes as our aduersaries falsely charge vs nay we preach good workes we exhort to good workes we establish good workes teaching the right vse of them out of the word of God which is not to concurre or be ioyned with faith in our iustification but to follow necessarily and issue out of faith as liuely testimonies thereof to the glorie of God the example of others and our comfort but faith it is onely which as a liuely instrument ordained of God doth assure vs of our iustification by grace in Christ. Argum. 1. Saluation is ascribed onely to beleefe Mark 16.16 Act. 16.31 But it is the propertie of faith onely to beleeue not of hope or charitie the effect of hope is by patience to abide Rom. 8.25 The operations also of loue are set forth 1. Corinth 13. Where amongst other Loue is sayd to beleeue all things that is mutuall loue amongst men is not mistrustfull but taketh all things in good part but to beleeue the things of God it is the propertie onely of faith as Augustine vpon those words of the Apostle How shall they call vpon him on whom they haue not beleeued In his duobus tria illa intuere fides credit spes charitas orant In these two behold those three faith beleeueth hope and charitie pray Faith therefore onely beleeueth and so consequently onely iustifieth Enchirid. cap. 7. Argum. 2. Our iustification and saluation is of the meere grace and mercie of God not at al of any merite or desert in vs Ergo we are iustified only through faith for it is of grace that we are saued through faith Ephes. 2.8 That all is to bee ascribed onely to the mercie and grace of God the Apostle euery where sheweth Rom. 9.12 It is not in him that willeth or runneth but in God that sheweth mercie We are iustified freely by grace Rom. 3.24 What hast thou that thou hast not receiued Augustine saith Intelligenda est gratia Dei per Iesum Christum dominum nostrum qua sola liberamur à malo We must vnderstand the grace of God by Iesus Christ by the which we are onely deliuered from euill Si quid boni est magni vel parui donum tuum est nostrum non est nisi malum si quid boni vnquam habui à te recepi If there bee any good in vs much or little it is thy gift nothing is ours but the euill in vs Ergo all good things are of God and onely of his grace and therefore our iustification Argum. 3. There are many euident places which doe attribute our iustification to faith without workes Rom. 3.28.11.8 Ephes. 2.8.9 In all these places in plaine termes We are sayd to bee iustified by faith without workes As for those friuolous euasions that the Apostle speaketh of the first iustification not of the second or of the workes of nature or of the lawe not of grace we haue answered before Quaest. 2. part 3. artic 3. If they will oppose that saying of S. Iames. 2.24 we answere with Augustine Nec Apostoli sunt inter se aduersi ille dicit Abrahae opus omnibus notum in filij immolatione magnum opus sed ex fide laudo fructum boni operis sed in fide agnosco radicem The Apostles are not contrarie one to the other he sayth Abrahams worke was knowne to all in offering vp his sonne a great worke but of faith I praise the fruite but it was rooted in faith His meaning then is this that Abraham was iustified that is declared to men to be iust by this worke HERE FOLLOW SVCH CONTROVERSIES AS doe arise betweene the Protestants and Papists about the natures of Christ. WE haue now through Gods gracious assistance entreated of all those
the Iewish ceremonies this is great presumption to thinke it is lawfull for the Church to doe whatsoeuer Christ and his Apostles did Fulk 1. Tim. 4. sect 18. The Protestants ALthough there be great moderation to bee vsed in the ceremonies of the Church and there is also some limitation for them yet hath the Church greater libertie in the rites and ceremonies which are appoynted for order and comelinesse sake then in the doctrine of fayth and religion The doctrine of saluation is alwayes the same and cannot be changed and toucheth the conscience But rites and ceremonies are externall and commanded for order sake and neither are they vniuersall the same in euery Church nor perpetuall but are changed according to times and as there is occasion Againe the precepts of Christianitie are either directly expressed or necessarilie concluded out of the scriptures but externall rites and ceremonies are not particularlie declared in the word there are onely certaine generall rules set downe according to the which all ceremonies brought into the Church are to bee examined as for the Sacraments of the Church they cannot bee altered hauing a perpetuall commandement from Christ Therefore the Church cannot appoynt what how many ceremonies soeuer she shall thinke good but according to these foure rules and conditions which followe here in order 1 All things ought to bee done to the glorie of God euen in ciuill actions much more in things appertayning to the seruice of God 1. Cor. 10.31 Our aduersaries offend agaynst this rule applying and annexing remission of sinnes to their owne inuentions and superstitious ceremonies as vnto penance and extreame vnction which they also make Sacraments for this is greatly derogatorie to Christs institution who hath only appoynted the hearing of his word and vse of the Sacraments for the begetting and encreasing of faith and by this faith only is the death of Christ applied vnto vs for the remission of sinnes 2 All things ought to be done orderly and decently 1. Cor. 14.40 Wherefore al ridiculous light vnprofitable ceremonies are to be abolished such our aduersaries haue many as knocking kneeling creeping to the Crosse lighting candles at noone day turning ouer of beades and many phantasticall gestures they haue in their idolatrous Masse as turning returning looking to the East to the West crossing lifting quaffing and shewing the emptie cup with many such toyes 3 All things ought to bee done without offence 1. Corinth 10.32 But to whom that hath but a little feeling of religion is not the abhominable sacrifice of the Masse offensiue What good conscience doth it not grieue that the Priest should create his maker as they say should offer vp the bodie of Christ in sacrifice and be an intercessor as it were for his mediatour desiring God to accept the sacrifice of his sonnes bodie As also to make it a propitiatorie sacrifice for the quicke and the dead But of these matters we shall haue fitter occasion to entreate afterward when we come to the seuerall controuersies 4 All things ought to bee done to edifying 1. Corinth 14. vers 12. But the popish ceremonies are so farre from edifying that by reason of their infinite rabble and number they are a clogge vnto Christians and more burdensome then were the obseruations of the Iewes They haue hallowed fire water bread ashes oyle waxe flowers braunches clay spittle salt incense balme chalices paxes pixes altars corporals superaltars altarclothes rings swords and an infinite companie besides doe these tend thinke you to the edification of the minde Nay they doe cleane destroy and extinguish all spirituall and internall motions drawing the heart from the spiritual worship of God to externall beggerlie and ragged reliques and ceremonies Fulk 1. Timoth. 4. sect 1. Beza lib. confess de eccles articul 18.19.20 The fift question whether the Church of Rome be the true Church THis question hath two parts First whether the Romane Church be the Catholike Church or not Secondly whether the Church of Rome be a true visible Church THE FIRST PART WHETHER THE ROMANE Church be the Catholike Church The Papists BEllarmine defining the Church maketh this one part of the definition to be error 27 subiect vnto the Bishop of Romes iurisdiction Lib. 3. de eccles cap. 2. And therefore they conclude that they are out of the Church and no better then heretikes that doe not acknowledge the Pope to be their chiefe Pastor Canis de praecept eccles cap. 9. So they make the Romane faith and Catholike to bee all one Rhemist annot in 1. Rom. sect 5. Their reasons are none other then we haue seene before taken from vniuersalitie antiquitie vnitie vnto the which wee haue alreadie answered quaest 3. of this controuersie Not. 1 2 3. The Protestants WHile the Church of Rome continued in the doctrine of the Apostles it was a notable and famous visible Church and a principall part and member of the vniuersall Catholike but now since it is degenerate and fallen away from the Apostolike faith from being the house of God to be a synagogue for Antichrist we take it not to be so much as a true visible Church But neuer was it to be counted the Catholike Church as though all other Churches were parts and members of it but it selfe onely was a part as others and Catholike too while it continued in the right faith but not Catholike as hauing iurisdiction ouer the rest and all to receiue this name of her 1 The vniuersall Catholike Church is so called because it conteyneth the whole number of the elect and first borne of God Heb. 12.23 Whereof manie are now saints in heauen many liuing in the earth many yet vnborne But all these were not neither are of the Romane faith the holie men departed knewe not of these superstitious and prodigious vsages which now doe raigne in the Church of Rome nay many of them neuer heard in their life so much as of the name of Rome Ergo. 2 It is called Catholike and vniuersall because they that are to be saued must belong vnto this companie and be of this Church for without the Church there is no saluation for Christ onely gaue himselfe for his Church to sanctifie it and cleanse it Ephes. 5.25 But all that dye out of the faith of the Romane Church do not perish Nay verely we doubt not to say but that all which depart this life in the communion thereof without repentance are barred from saluation and dye out of grace We are in the right faith neither will we be our owne iudges the scriptures shall iudge vs Euery spirit that confesseth that Iesus Christ is come in the flesh is of God 1. Iohn 4.2 We beleeue aright in both the natures and all the offices of Christ which you doe not which doe greatly deface his prophetical office in not reuerencing his word but making it imperfect his kingdom in appointing him a Vicar and Vicegerent vpon earth as though he of himselfe were not sufficient to gouerne
whether they that haue the dispensation of the Keyes doe alwaies necessarily bind and loose before God of these in order THE FIRST PART WHEREIN THE AVthoritie and power of the Keyes consisteth The Papists error 73 BY the Keyes and power of binding and loosing they chiefly and principally vnderstand the censures of the Church as Excommunications Anathematismes suspensiōs Degradations the whole Ecclesiastical iurisdictiō Rhemist Annot. Matt. 16. sect 14. Bel. lib. 1. de pontif cap. 13. Secondly they tye remission and retaining of sinnes to their imagined and deuised sacrament of penance saying that where Christ gaue authoritie to remit sinnes to his Apostles Iohn 20.23 he instituted the sacrament of penance Rhemist Iohn 20. sect 3. The sacrifice also and Sacraments of the Church say they are ministred for remission of sinnes Rhemist 2. Corinth 5. sect 3. Thirdly they seeme to grant in words that by preaching also of the Gospell sinnes are reteined and remitted ibid. but they make small account thereof for as we haue heard they make it not of the essence of their priesthood to preach neither doth it properly appertaine vnto that office yea say they absolutiō cānot be rightly sought for at the priests hands but by confession of our sins which is done in penance Rhem. Ioh. 20. sect 5. This then is their opinion that by their deuised ceremonie and Sacrament of penance sinnes are properly forgiuen and that the preaching of the word is not thereto necessarie Their chiefe argument is by abusing that place Iohn 20.23 where they say Christ instituted the Sacrament of penance when he gaue power to his Apostles to remit and reteine sinnes Ans. First your Sacrament of Penance is neither grounded vpon this nor any other place of scripture here in the wordes of Christ there is no institution of a sacrament because there is no visible element giuen whereunto the worde being added may make a sacrament Secondly here the commission is but renewed which was granted before to his Apostles and their successors Matth. 18.18 Fulk Annot. Iohn 20. sect 3. The Protestants THe Keyes of the Church that is the power to bind and loose sinners to open or shut vnto them the kingdome of God consisteth both in the externall discipline and gouernement of the Church lawfully executed according to the word of God as also in preaching of the Gospell by assuring in Christs name all faithfull and penitent persons remission and forgiuenes of their sinnes and in denouncing and threatning the wrath of God against the disobedient and impenitent also as the sacraments are ioyned to the word as seales and pledges of the promises thereof so by the right administration of the sacraments together with the preaching of the word sinnes are retained or remitted The Rhemists therefore doe vs great iniurie in falsely charging of vs that we should hold that the spiritual power of the Church standeth only vpon the preaching of the word whereas wee grant that it is exercised also in the Ecclesiasticall gouernement of the Church both in punishing excommunicating censuring of offenders which is the binding of them and in releasing and absoluing them againe which is the other power of loosing Rhemist 2. Corinth cap. 10. sect 1. Leauing now this part of spiritual power in Ecclesiasticall discipline which is not in this place in question betweene vs wee must touch that other part which is exercised in the word and sacraments 1 That the sacraments doe binde and loose it is proued out of the word of God they doe binde Whosoeuer eateth drinketh vnworthily eateth drinketh his own damnation 1. Cor. 11.29 they doe also loose As oft as ye shal eate this bread and drinke this cup you shewe the Lords death till he come vers 26. But here is a double caution and condition to be annexed First that all Sacraments worke not this effect but onely those of Christs institution which are but two baptisme and the supper of the Lord for Paul saith I haue receiued of the Lord that which I deliuered vnto you 1. Cor. 11.23 If the Apostles would not neither might deliuer any Sacraments but those which were instituted of Christ what great presumption is it in any other to doe it Secondly we must not think that remissiō of sinnes is necessarily tied to the Sacraments as though there could be no remissiō without thē for the grace of remission may be effectual in the name of Christ by the preaching of the word without a sacramēt Ioh. 20. sect 4. Ful. For the word may be preached without a sacramēt but the sacramēt cānot be ministred without the word for that were as though a man should deliuer a seale without a writing Neither is it our meaning that as the Rhemists cauil with vs the sacramēt cannot be administred without a sermon of the death of Christ for though that were alwaies to bee wished yet where it cannot bee had there must and ought to be a briefe shewing and declaration of the death of Christ out of the word so oft as the Sacrament is administred as it is obserued in our Church Fulk Annot. 1. Corinth 11. sect 15. 3 We must take heede we conceiue not thus as though the Sacrament gaue grace by the worke wrought and that by the very vse forme and externall act of the Sacrament wee obtaine remission of sinnes as the Rhemists would beare vs in hand 1. Corinth 11. sect 15. But the Sacraments are onely effectuall to the worthie receiuers and to the worthie receiuing faith is requisite as Saint Paul willeth all men to examine themselues 1. Corinth 11.28 which is as hee himselfe interpreteth it to proue whether they be in the faith 2. Corinth 13.5 These conditions then being obserued we denie not but that there is an exercise of the keyes euen in the Sacraments 2 But chiefely and principallie is this power dispensed by the preaching of the word as Saint Paul saith Wee are the sauour of death vnto death vnto some there is the binding and to other the sauour of life vnto life there is the loosing 1. Corinth 2.16 So our Sauiour Christ saith He that refuseth mee the word that I haue spoken shall iudge him in the last day Iohn 12.48 Here is the power of binding Againe the truth shall make you free Iohn 8.32 Here is the power of loosing Who therefore doubteth this that the preaching of the word is the most proper and principall way and meane for the exercising of this Ecclesiasticall power for seeing faith is the key of heauen thereby wee haue free accesse vnto the throne of grace Rom. 5.2 and faith commeth by hearing Rom. 10.17 and hearing by the word It remaineth that by the word the keyes are dispensed Augustine also subscribeth vnto this for speaking of reformation of life and repentance with remission of former sinnes thus he saith Quid empturus es vt facias quae emplastra quaesiturus ecce cùmloquor muta cor factum est quod tam
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
QVESTION OF THE NATVRE and definition of a Sacrament WE thus define a Sacrament to be an outward sensible signe representing an holy inward and spirituall grace instituted of Christ to be vsed in that manner he hath appoynted to seale vnto vs the promises of God and to assure vs of the remission of sinnes by the righteousnes of faith in Christ Rom. 4.11 Some things there be in this definition that are agreed vpon betweene vs and our aduersaries as that the Sacraments are outward signes of spirituall and holy graces and that there must be a conueniencie and agreement betweene the signe and the thing signified that not euery thing may be represented by a Sacrament but an holy and spirituall grace that a Sacrament ought to be instituted by a diuine not an humane authoritie Bellar. de Sacram. in gener lib. 1. cap. 9 The seuerall poynts then wherein we dissent from them and which they mislike in this definition are these First concerning the authoritie of instiâ—uting a Sacrament which we affirme to be deriued onely from Christ and manifestly to be proued out of the scriptures Secondly of the forme and manner of celebrating the Sacraments Thirdly of the instrumental or ministerial cause which is the Minister Fourthly of the vse and end of a Sacrament whether it be a scale of the promises of God and instituted for that end THE FIRST PART OF THE EFFICIENT CAVSE that is the author or institutor of a Sacrament The Papists THey doe willingly grant that neither the Apostles then had nor the Church error 87 now hath authoritie to institute Sacraments but that this power is onely in Christ and that the Apostles did but declare and deliuer that which they receiued of Christ yet for the triall of this they refuse to be iudged by the expresse word of God but flie vnto their traditions which they call the word of God not written Bellarm. lib. 1. de Sacram. cap. 14. 23. Argum. The sacrament of Baptisme and of the Eucharist were instituted without expresse warrant of scripture for at that time the newe testament was not written when Christ ordained those mysteries Ergo for the other Sacraments we need not the expresse coÌ„mandement of scripture Bellar. lib. 1. cap. 14. Ans. First the traditions of our Sauiour giuen vnto the Apostles concerning those two Sacraments were afterward written by the Apostles and expressely set downe in scripture therefore we doubt not but that they were of Christs institution But your traditions being not committed to writing concerning your other forged sacraments are iustly suspected seeing the Apostles should haue as well been charged with all the sacraments if Christ had instituted theÌ„ as with only two Secondly how then followeth it the word of God was sometime vnwritten therefore it is so still or Christ who was the author of the word written might institute sacraments without expresse scripture Ergo the testimonie of scripture is not necessarie now The Protestants WE hold no sacraments to be of Christs institution but those onely which the scripture testifieth to haue been commanded by Christ as Baptisme Math. 28.19 the Lords Supper Luk. 23.19 The other which haue no testimonie of scripture were not appoynted by Christ. Argum. 1. S. Paul saith That the scriptures are able to make the man of God absolute and perfect to euery good worke 1. Timoth. 3.17 But how can the Minister of God be perfectly furnished and prepared for the worke of the ministerie if he haue not sufficient direction out of the scriptures concerning the sacraments of the Church for how can he absolutely execute euery part of his office if he faile in the right vse of the sacraments Ergo seeing the scriptures are able to make him perfect from thence he receiueth sufficient instruction for the sacraments Argum. 2. Augustine saith Christus sacramentis numero paucissimis obseruatione facilimis c. Christ hath ioyned his people together by the sacrameÌ„ts few in number easie in obseruation such are Baptisme and the partaking of his bodie and blood then it followeth Et si quid aliud in scripturis canonicis commendatur And if any other sacrament be commanded in the canonicall scripture Epistol 118. Ergo we must attend vpon the scripture and written word of God if we will be instructed aright concerning the Sacraments THE SECOND PART OF THE FORME OF A Sacrament and the manner of consecration The Papists THe Sacrament is not consecrated say they by al the words of the institution error 88 but by a certain forme of speech to be vsed ouer the elemeÌ„ts as these words to be said ouer the bread This is my body the like ouer the wine This cup is the new testament c. And in Baptisme these In the name of the Father the Sonne and the holy Ghost These are the formes of the Sacrament and very words of consecration though spoken in a strange tongue without further inuocation of the name of God or giuing of thankes or without a Sermon which we require as they say as necessarie to the essence of a sacrament Rhemist 1. Corinth 11 sect 11.15 Bellarm. lib. 1. de Sacrament cap. 19. Argum. S. Paul sayth The cup of blessing which we blesse 1. Corinth 10.16 The Apostle referreth the benediction or blessing to the cup or Chalice which is nothing els but the consecration thereof Rhemist ibid. Ans. First wee denie not but that to blesse here doth signifie to sanctifie or consecrate but that is not done by a magicall murmuration of words ouer the Sacrament but by the whole action according to Christs institution in distributing receiuing giuing of thankes Secondly as for the words which Christ vttered in the institution we rehearse them not as a magicall charme to be sayd ouer the bread and wine to conuert their substance but to declare what they are made to vs by force of Christs institution namely his bodie and blood The Protestants WE doe not hold that it is an essentiall part of the Sacrament alwayes to haue a sermon before it as they vnderstand a sermon which notwithstanding were most conuenient and alwaies to bee wished but this wee affirme that the Sacrament cannot be rightly ministred vnlesse there be a declaration and shewing forth of the Lords death not only in the visible action of breaking distributing the elements but also in setting forth the end of the Lords death out of the word of God with an exhortation to thankfulnes which is alwaies obserued amongst vs in the dayly celebration and receiuing of the Sacrament Concerning the words of the institution we also grant that they are necessarily to be vsed in the celebration of the Sacrament but not as the Papists vse them For first they make them not all of one value but out of the whole institution picke out certaine consecratorie words as they call them as This is my bodie This is the cup whereas the other words Take ye eate ye drinke ye doe this in remembrance
Minister SOme things are yeelded vnto of both sides First that no man ought to take vpon him to administer the Sacraments vnlesse he be thereunto lawfully called and ordeined by the Church sauing that they make exception of Baptisme which in case of necessity as they teach may be giuen by the hands of lay men or women but of this matter we shall haue fitter occasion afterward to consider Secondly it is agreed that the efficacy or vertue of the Sacrament dependeth not of the faith or honesty of the Minister but a faithfull man may receiue the sacrament worthily euen at the hands of an vnworthy Minister The Papists THe point of difference betweene vs is this They do teach that the efficacie error 90 perfection and being of the Sacrament doth necessarily depend of the intention of the Minister so that they holde it to be no sacrament if the Minister haue not Intentionem faciendi quod facit ecclesia A full purpose and intent in ministring the Sacrament to doe that which the Church doth that is to consecrate the elements and to make a Sacrament Trident. concil sess 7. canon 11. Bellarm. cap. 27. So that by this rule if the Ministers intention be not wholy vpō the busines he hath in hand it shall be no Sacrament Argum. If the Ministers intention were not necessary to make a sacrament when it chaunceth that the gospell is read at the table by a Minister there being both bread and wine set before them and he in reading saith This is my body and This is my blood straightwaies all that bread wine should be consecrate and become a sacrament but because his intention is wanting it is none Bellarm. ibid. Ans. 1. But what if the Minister should haue a fantastical conceite and intent as he readeth to consecrate all the bread wine vpon the table then it should seeme by your rule that it must needs be a sacrament which were euen as absurd a thing as the other 2. There are other lets impediments from hauing a sacrament at the table thē the intention of the minister being wanting or kept back for the elements are not consecrated nor the Sacrament made by the bare pronouncing of the words but the whole institutiō ought to be obserued there must be eating drinking taking and doing al in the remēbrāce of the death of Christ there must be distributing receiuing inuocatiō thākesgiuing the whole action in the sacramēt is the cōsecration therof these things thē being wāting there can be no Sacrament The Protestants IF the Sacrament be administred aright according to the institution of Christ whatsoeuer the Minister be howsoeuer affected be he neuer so prophane in his hart without any godly purpose or intention yet to the worthie receiuer it ceaseth not to be a Sacrament Caluin in antidot concil Tridentin sess 7. canon 11. Argum. 1. The word of God with what intention soeuer it be preached yet may haue his effect and worke faith in the hearer So Christ be preached saith S. Paul whether vnder pretence or sincerely I therein ioy Philip. 1.18 Ergo the Sacraments also may haue their efficacie without the intent of the Minister argum Lutheri Argu. 2. If the effect of the Sacrament consisteth vpon the intention of the Minister then should euery man be vncertaine whether any thing be wrought in him or he haue receiued any benefit by the Sacrament because he knoweth not the intent of another mans hart and so should he be depriued of the spirituall comfort which he might reape by the Sacrament Caluin Augustine saith Sacramentum Baptismi tam sacrum est vt nec homicida vel ebrioso ministrante polluatur The Sacrament of Baptisme is so holy that it cannot either by a murtherer or drunken person ministring it be defiled And I pray you is it not like to be a good intention that should enter into the harts of such lewd and wicked men Therfore without any good intention euen by the hands of such may the Sacraments be giuen THE FOVRTH PART WHETHER THE Sacraments be seales of the promises of God The Papistes error 91 THey vtterly deny that the Sacraments be pledges and seales vnto vs of the promises of God or that therby our faith is nourished and confirmed and we assured of free remission of sinnes by the death of Christ neither that the sacraments were ordeyned for any such end Bellarm. lib. 1. de sacram cap. 14. Argum. 1. If the sacraments confirme vnto vs the promises of God in his word then must they of necessitie be more euident and better known vnto vs then is the word of God for that which is lesse knowen and not so notorious cannot perswade vs of that which we haue better knowledge of But such are the Sacraments which are not so euident being called mysteries of religion as are the words of God Ergo Bellarm. ibid. Ans. 1. It is strange to see that you should now contend for the euidence and plainenes of Scripture which you haue locked vp from the people with no other pretence then because they are hard and obscure and dangerous ro be read of the simple Secondly you doe not well in comparing the word and the sacraments together for they cannot be diuorsed or separated for the word giueth life to the sacraments the sacraments againe giue liuely testimony and witnes to the truth of the word But let this be the question not whether the writing by it selfe and the seale by it selfe are of greatest force but whether an instrument with a seale be not of greater euidence and strength then without it So the word of God which doth but beate vpon the sence of hearing must of necessitie not in it self but in respect of vs worke more effectually being sealed by the sacraments where we receiue instruction by two other sences of ours the sight and the taste The Protestants THat the Sacraments are ordeined of God to be pledges and seales of his promises made vnto vs in Christ that as verily as the externall elements are applied to the outward man so our soules spiritually are refreshed with an assured hope of the remission of our sinnes in Christ and so the sacraments to be seales onely of the righteousnes of faith and not giuers or workers of grace in vs it is euident out of the Scripture Argum. 1. Abraham receiued the signe of circumcision as the seale of the righteousnes of faith Rom. 4.1 Circumcision then was to Abraham a seale of the righteousnes of faith that is that he was iustified by faith Ergo so are all other sacraments Rhemist Indeede circumcision was a seale to Abraham for he was iust before and receiued this sacrament as a seale thereof afterward But it foloweth not that it was so in all for in Isaac his sonne and so consequently in the rest the Sacrament went before and iustice followed annot Rom. 4. sect 8. Ans. 1. The Apostle setteth forth the example of Abraham to shew
how all men are iustified before God and what is the vse of the sacraments in all men and therefore it is no extraordinary or exempt case but the common case of all the faithfull that righteousnes saith the Apostle might be imputed to them also Rom. 4. 11. Secondly although Isaac with many other were first circumcised and after iustified yet this is perpetuall they were no more iustified by circumcision then Abraham who was iustified before he was circumcised but by faith onely and therefore the Sacraments are seales of the iustice of faith whether the iustice of faith goe before or follow after Argum. 2. Augustine saith In Isaac qui octauo die circumcisus fuit praecessit signaculū iustitiae fidei et quoniam patris fidem imitatus est secuta est in crescente ipsa iustitia cuius signaculum in infante praecesserat In Isaac who was circumcised the eight day the seale of the righteousnes of faith went before and because he did follow his fathers faith as he grew iustice it selfe followed the seale whereof went before in his infancy Ergo circumcision was a seale as well to Isaac as to Abraham and so consequently to all THE SECOND QVESTION OF THE efficacie and vertue of the Sacraments THis question also hath diuerse partes First whether the Sacraments do giue or conferre grace by the worke wrought Secondly of the difference of the Sacraments of the olde and new testament Thirdly whether the Sacraments of the new law doe imprint a signe or character in the soule that can neuer be put out Fourthly of the necessity of the Sacraments THE FIRST PART WHETHER THE SACRAMENTS of them selues doe giue or conferre grace The Papistes error 92 THe Sacraments giue grace ex opere operato by the worke wrought that is by force and vertue of the worke and word done and said in the sacrament Rhemist Act. 22. sect 1. So that not faith onely iustifieth but the Sacraments also and other workes of religion Rhemist Rom. 6. sect 5. The Sacraments then are immediate instruments and efficient causes of our iustification not mediately as they nourish and encrease our faith but properly and in themselues Faith in the receiuer giueth no efficacie to the Sacrament but onely taketh away the lets and impediments which might hinder the efficacie of the Sacrament as the drynes of the wood maketh it to burne the better yet is it no efficient cause of the burning which is the fire onely but onely a helpe Thus they compare the Sacrament working of it selfe to fire that burneth and faith is as the drying of the wood but a disposing and preparing of the hart Bellarm. lib. 2. de sacram cap. 1. Argum. 1. Be baptized and wash away thy sinnes Act. 22. ver 16. The Sacrament of Baptisme doth of it selfe wash away sinnes Rhemist And we see in S. Iames that remission of sinnes is annexed to the vnction with oyle Rhemist 1. Timoth. 4.14 Ergo the Sacraments giue and conferre grace Ans. 1. To the first we answer that the text ioyneth with the Sacrament the inuocation of the name of God to the which saluation is promised Rom. 10.13 to wash away sinnes wherefore that place maketh nothing for your purpose Secondly in the other place health of body is promised by the gift of miracles but remission of sinnes is said to be obtained by the praier of the Elders The praier of faith shall saue the sick Iam. 5.15 Argum. 2. S. Paul saith He hath cleansed his Church by the lauer of water in the word Ephes. 5.26 Ergo baptisme is an instrumental cause of our iustification Bellarm. Ans. 1. It is not vnusuall in the Scripture to call the signe or Sacrament by the thing signified as Exod. 12.11 the Paschall Lambe is called the Passeouer whereas it was but a signe and memoriall thereof So Baptisme is called The lauer of regeneration Tit. 3.5 because it is a sure signe of our regeneration by the holy Ghost Secondly the Apostle in this place expoundeth himselfe for he saith that We are washed by water in the word that is the outward element doth send and referre vs to the word and promise of God whereof it is a seale The Protestants THe sacraments haue no power to giue or conferre grace to the receiuer neither are they immediate instruments of our iustification instrumentall meanes they are to encrease and confirme our faith in the promises of God of themselues they haue no operation but as the spirit of God worketh by them our internall senses being moued and quickened by those externall obiects Neither doe we say that the sacraments are bare and naked signes of spirituall graces but they doe verily exhibite and represent Christ to as many as by faith are able and meete to apprehend him So to conclude looke how the word of God worketh being preached so doe the sacraments but the word doth no otherwise iustifie vs but by working faith at the hearing thereof So sacraments doe serue for the encrease of our faith faith is not a seruant and handmaide to the sacraments as the Iesuite declared by the homely similitude of the fire and drie wood but faith is the more principall and the sacraments haue no other vse or end then as they are helpes for the strengthening of our faith Grace of themselues they can giue or conferre none Argum. 1. Rom. 1.17 The iust shall liue by faith Ergo he liueth not that is he is not iustified by any worke wrought as by the sacraments but onely by faith faith therefore giueth life and efficacie to the sacramentes it is not contained absolutely in themselues Againe Saint Paul saith That faith was imputed to Abraham for righteousnes before he was circumcised Rom. 4.10 Ergo he was not iustified by circumcision no more are we by the sacraments but both he and we are iustified onely by faith Argum. 2. Saint Peter sayth Baptisme saueth vs not the putting away of the filth of the flesh but in that a good conscience maketh request vnto God by the resurrection of Christ 1. Pet. 3.21 Ergo it is faith in the resurrection of Christ which worketh in vs peace of conscience and not the outward washing that saueth or iustifieth Kemnitij argum Augustine thus writeth Aliud est aqua sacramenti aliud aqua quae significat spiritum dei ista visibilis est abluit corpus significat quid fit in anima per illum spiritum anima mundatur saginatur The water of the Sacrament is one thing the water which signifieth the spirit is another the one is visible and washeth the flesh and signifieth what is done in the soule but by the spirit the soule is cleansed The Sacrament of Baptisme then by this fathers sentence and so all other sacraments doe not giue grace but signifie onely and represent grace THE SECOND PART OF THE difference of the olde and new Sacraments error 93 THe sacrifices and ceremonies of the olde law were so farre
First that they doe not onely signifie but exhibite and represent vnto vs after a liuely manner the spirituall things which are signified Secondly they must haue the institution perpetuall commandement of Christ. Thirdly the sacraments of the new law must succeede in the place of the olde Hereupon we will inferre that there are but two sacraments in the new Testament Baptisme and the Lords Supper Argum. 1. These two alone are not onely signes of heauenly things but seales and pledges vnto vs thereof whereby our fayth is strengthened and our hope confirmed in the promises of God as the remission of sinnes is represented in Baptisme Act. 2.38 the death of Christ shewed foorth in the Eucharist 1. Corinth 11.26 The like commendation is not giuen of any other of their sacraments Argum. 2. Christ onely commaunded these two sacraments to bee vsed for euer in his Church to such spirituall purposes as Baptisme is instituted and commaunded Math. 28.19 the Lords Supper likewise Math. 26. Many other ceremonies Christ vsed himselfe as lifting vp of hands the tempering of clay and spittle his Apostles imposition of hands and anoynting with oyle But he hath not layd his commaundement vpon these ceremonies enioyning vs perpetually to keepe them as he hath charged vs with the other two Argum. 3. The sacraments of the newe Testament succeede in the roume of them of the olde Baptisme standeth in stead of Circumcision the Lordes Supper is come in place of the Paschal Lambe But they cannot shew what old sacraments those fiue other newly inuented confirmation orders penance matrimony extreame vnction doe succeede and supplie Ergo they are none And beside if all these should be sacraments and so seuen in all we should haue more in number then the Iewes had which is not to bee admitted for they had but two ordinary sacraments Circumcision and the Paschall Lambe two extraordinarie as their baptisme in the red sea and the clowde and their eating of the Manna and drinking of the rocke 1. Corin. 10.2.3 So they should haue but foure sacraments for your seuen Other legall rites ceremonies and sacrifices they had and many typical shadowes and significations but no more sacraments then we haue heard Augustine yeeldeth to haue no more sacraments then onely two As Eua was made out of Adams side as hee was asleepe Sic ex latere domini dormientis in cruce manauerunt sacramenta ex quibus formaretur ecclesia So out of the Lordes side sleeping vpon the crosse the sacraments of the Church issued that is water and blood by the which he vnderstandeth the two sacraments THE SECOND PART OF THE order and degree of the sacraments among them selues The Papists error 97 IF any man shall say that these seuen sacraments are of equall dignitie and not one in some respect to be preferred before the other let him be accursed Concil Trident. sess 7. can 3. In diuers respects one sacrament may excell another as Baptisme excelleth the rest because of remission of sinnes thereby effected or as we say represented Orders excell in respect of the minister because they are onely say they conferred by a Bishop Matrimony excelleth in respect of the signification the coniunction of Christ and his Church But simply the Eucharist exceedeth all because of the substance of the sacrament the reall and bodily presence of Christ. Bellarm. lib. 2. cap. 28. Answer First that Baptisme and the Eucharist exceede all the other we do easily admit for we holde them to be no sacraments and therefore we stand not vpon their seuerall priuiledges Secondly neither Baptisme is more excellent then the Lords Supper because it representeth the remission of sinnes for that also is insinuated in the other for how can we shew foorth the Lords death which is done in that sacrament vnlesse we call to minde the benefits purchased by his death as remission of sinnes Neither doth the Eucharist goe beyond Baptisme in regard of a more full presence of Christ for he is not otherwise present in one sacrament then in the other presenting himselfe in both spiritually to be apprehended of the worthy receiuer as for that carnal and grosse presence of the body of Christ in the sacrament we acknowledge none as afterward it shall more fully appeare when wee come in order to that question Augustine sheweth that Christ is no otherwise present in the Eucharist then in the preaching of the word for the manner of his presence Eucharistia panis noster quotidianus est quod vobis tracto panis quotidianus est quod in ecclesia lectiones quotidie auditis panis quotidianus est the Eucharist or sacrament of thankesgiuing is our dayly bread that which I handle and preach to you is our daylie bread that which you heare read daylie in the Church is our daylie bread If Christ then be no more really present in the sacrament then in the worde what is become of the preeminence that the one sacrament in that respect should haue aboue the other The Protestants THat the one sacrament should be so much extolled aboue the other namely the Lords Supper to be preferred before Baptisme as the more worthy and excellent sacrament we finde no such thing in the word of God but that both of them are of like dignitie in themselues and to be had equally and indifferently in most high accompt thus it is prooued Argum. 1 They are both commaunded and instituted by the same authoritie of our Lord Iesus Christ neither is one by the first institution aduanced aboue the other Secondly there is the same matter and substance of both sacraments Christ Iesus with all his benefites Thirdly one and the same end of them both which is the increase and strengthening of our fayth in the promises of God Ergo they are both of equall dignitie and worthynes Let them say now which is the more worthy thing Baptisme or the word preached no doubt they will preferre Baptisme for they holde that the sacraments doe giue grace by the worke wrought and so doth not the worde yea they are offended because we say that the sacraments are no otherwaies instruments of our iustification then the word preached is but that the one worketh by the hearing the other by the senses of seeing handling tasting but they all serue to one end namely to beget and increase fayth in vs. This our assertion they vtterly mislike Bellarm. lib. 2. de sacram cap. 2. Whereby it appeareth that they preferre Baptisme before the word We then thus reason out of Augustine He thus writeth Dicite mihi quid plus videtur vobis verbum dei an corpus Christi respondere debetis quod non sit minus verbum dei Tell me which is the chiefer in your opinion the word of God or the body of Christ that is the sacrament of his body ye must answere that the word of God is not inferior Homil. 26. Hence we frame this argument The word of God is equiualent to
the sacrament of the Lords bodie Baptisme is equiualent to the word of God by our aduersaries own confession Ergo also it is of equall value and dignitie with the other sacrament THE TWELFTH GENERALL CONTROVERSY OF THE SACRAMENT OF BAPTISME THis controuersie standeth vpon diuers questions 1. Of the name and definition of Baptisme Secondly of the partes of Baptisme Thirdly of the necessitie of Baptisme Fourthly of the Minister of Baptisme Fiftly of the parties which are to be baptized Sixtly of the effects of Baptisme Seuenthly of the difference of Christs Baptisme and Iohns Eightly of the ceremonies of Baptisme THE FIRST QVESTION OF THE NAME and definition of Baptisme COncerning the name there is no question betweene vs for the name of Baptisme hath the originall and beginning from the scripture Saint Paul vseth this word Coloss. 2.12 We are buryed with him through Baptisme And againe Heb. 6.2 All the question is about the definition of Baptisme The Papists error 98 THey define Baptisme to bee a sacrament of regeneration by water in the worde that is not which signifieth and sealeth vnto vs our regeneration and assureth vs of remission of sinnes but actually iustifieth and regenerateth vs Bellarm. lib. 1. de Baptism cap. 1. The Protestants WE rather according to the scriptures define baptisme to be a signe or seale of our regeneration and new birth whereby wee are assured that as verily by fayth in the blood of Christ we are cleansed from our sinnes as our bodies are washed with water in the name of the Father Sonne and holy Ghost So that Baptisme doth not actually bestow remission of sinnes by the work wrought but is a pledge and seale of the righteousnesse of fayth as Saint Paul sayth of Circumcision Rom. 4.11 for it is not the washing of the flesh by water but the establishing of the heart with fayth and grace that saueth vs 1. Pet. 3.21 See this poynt handled more at large Controuers 11. next before quest 2. part 1. Augustine saith Per fidem renascimur in baptismate by fayth wee are borne agayne in Baptisme De tempor serm 53. It is then the proper act of fayth to regenerate vs not of Baptisme the vse and end whereof is to strengthen and increase our fayth THE SECOND QVESTION OF THE PARTES which are the matter and forme of Baptisme AS touching the matter that is the externall element vsed in Baptisme there is no question betweene vs but that it ought to bee plaine and common water Act. 10.47 Saint Peter saith Can any man forbid water that these should not bee baptized Wherefore wee condemne the foolish and vngodly practises and inuentions of heretikes that either exclude water altogether as the Manichees with others or doe vse any other element as the Iacobites that in stead of water burned them that were to be baptized with a whot yron or as the Aethiopians which are called Abissines that vsed fire in stead of water misconstruing the words of the Gospell Matth. 2.11 That Christ should baptize with the holy Ghost and with fire which is not literally to bee vnderstoode but thereby is signified the internall and forceable working of the spirite which kindleth zeale and loue in our hearts as fire Concerning the forme of Baptisme we all agree that no other is to be vsed then that prescribed by our Sauiour Christ to baptize in the name of the Father the Sonne and holy Ghost that it is neither lawfull to change this forme in sense as many heretikes haue done nor yet in words as to leaue out any of the three persons in Trinitie and inclusiuely to vnderstand them by naming of one for whereas some alleadge that place Act. 2.38 Bee yee baptized in the name of Iesus Christ for remission of sinnes to proue that it is lawfull onely in the name of Christ to baptize wee are to vnderstand that the forme of Baptisme is not in that place expresly set downe but the scope onely and end of Baptisme which is to assure vs of remission of sinnes in the name of Christ as Beza very well noteth vpon that place The point of difference betweene vs concerning the forme of Baptisme is this The Papists THey are bold to affirme that this forme of Baptisme to baptize in the name error 99 of the Father Sonne and holy Ghost is not fully concluded out of Scripture but deliuered by tradition for say they the commandement of Christ to baptize in the name of the Trinitie Matth. 28. may bee vnderstoode thus to baptize them into the faith of the Trinitie or by the authoritie of the Trinitie And it were sufficient by those words to doe and performe it in act without saying the wordes were it not that wee haue otherwise learned by tradition that this very forme of wordes is to bee kept Bellarmine de baptism lib. 1. cap. 3. The Protestants WE neede no tradition for this matter the very forme which is to bee vsed in Baptisme is plainely proued out of the Scriptures for that commandement of Christ Goe and baptize c. doth necessarily imply a forme of speech to be vsed Wee grant that in the Scriptures this word name is taken for power vertue authoritie as Act. 3.6 In the name of Iesus arise and walke So also as there is a Baptisme with water there may be a baptizing with fire Matth. 3.11 Wherefore if part of the commandement bee to bee taken properlie and literally as this Goe and baptize why not the rest also In the name of the Father Sonne and holy Ghost If then the whole commaundement bee properly and plainely vnderstoode how can they baptize in the name of the Trinitie vnlesse the Trinitie bee spoken and named Secondly it appeareth also out of other places of Scripture that this forme was vsed in the Apostles time As Act. 10.47 Can any man forbid water why these should not be baptized which haue receiued the holy Ghost as well as wee As if Saint Peter should haue reasoned thus these haue receiued the giftes of the holy Ghost Ergo they may be also baptized in the name of the holy Ghost Likewise Act. 19.2 When the brethren at Ephesus had answered Paul that they had not heard whether there were a holy Ghost he saith vnto them Vnto what then were you baptized By this interrogatorie it appeareth it was their manner to baptize in the name of the holy Ghost and so consequently of the whole Trinitie Wee haue no cause then to flie vnto tradition this matter being so plainely decided by the Scripture Augustin tract in Iohann 80. Vpon those wordes of our Sauiour Iohn 15.3 You are cleane thorough the word which I haue spoken vnto you Detrahe verbum quid est aqua nisi aqua Accedit verbum ad elementum fit sacramentum Take away the word and what remaineth in Baptisme but bare water let the word be ioyned to the element and it maketh a Sacrament The forme then of Baptisme is the word which Christ
and rooted out Et tolli omne illud quod veram habet propriam rationem peccati And all that wholly to be taken away which hath the nature and qualitie of sinne Concil Trident sess 5. For the concupiscence or originall sinne remaining after Baptisme is now no more to bee called sinne In infants then newly baptized there is neither mortall nor veniall sinne Rhemist 1. Iohn 1. sect 5. Argum. The Scripture saith Beholde the lambe of God that taketh away the sinnes of the world Ioh 1.29 Christ doth sanctifie and cleanse his Church by the washing of water through the word Ergo by remission sinnes cleane taken away Rhemist Rom. 4. sect 7. Ans. First if sinne in baptisme were wholly remoued not onely the guilt but the very staine and blot of sinne how commeth it to passe that many which are baptized doe fall afterward into deadly sinnes yea there is no man that liueth without sinne If sinne once haue been vtterly expelled and banished out of the flesh how commeth it in againe if their iustification haue once clearely rid them from sinne how can they be subiect to it againe for the grace of iustification being once obtained can neuer bee lost the giftes of God are without repentance Rom. 11.29 2. The Scripture is true that Christ by his blood cleanseth washeth taketh away our sinnes not by actually purging vs from all corruption but in freely acquiting and discharging of vs before God both of the guilt and punishment of sinne so the Scripture saith Blessed are they whose iniquities are forgiuen and to whom the Lord imputeth no sinne Rom. 4.7.8 Our sinnes therefore may be truely forgiuen though some corruption of sinne doe still remaine in vs. The Protestants THere are three things to bee considered in sinne First the staine or blot corruption or remnant of sinne in vs. Secondly the guilt fault and offence of sinne Thirdly the punishment and stipend due vnto it By our spiritual washing in the blood of Christ whereof Baptisme is a seale both the guilt and punishment of our sinnes are not onely hid and couered in Gods sight as our aduersaries doe falsely charge vs to say but they are truely forgiuen vs for Christs sake and shall neuer be remembred any more But yet there is left in vs some remnant of sinne so long as we liue in this flesh which in the end together with the corruption and mortalitie of the bodie shall bee cleane taken away Argum. 1. If wee say wee haue no sinne wee deceiue our selues and the truth is not in vs 1. Iohn 1.8 Ergo there are none liuing at any time voyde of sinne no not in their Baptisme Saint Paul also exhorteth to bee renewed in minde and to put on the new man and put off the old Ephes. 4.23 Ergo there remaineth some sinne and corruption after Baptisme what neede else this renewing of the minde and putting on the new man afterward Argum. 2. Originall sinne is not taken away in Baptisme therefore some sinne remayneth still And that this originall corruption is properly called sinne and is sin indeede S. Paul sheweth euidently Rom. 7. ver 7 8. where he nameth lust and concupiscence sinne Augustine thus writeth Meminisse debemus peccatorum omnium plenam remissionem fieri in Baptismo hominis verò qualitatem non totam continuò mutari We must remember that all our sinnes are fully remitted in Baptisme but the quality of man that is the corruption and staine or blot of sinne is not wholly chaunged THE SECOND PART WHETHER BAPtisme serue onely for remission of sinnes past not for the sinnes also to come The Papists error 108 CHristes death applyed to man by Baptisme wypeth away al sinnes past for new sinnes other remedies be dayly requisite Rhemist Heb. 10. sect 4. The councell of Trent holdeth them accursed that thinke all sinnes to be forgiuen fide Baptismi suscepti by faith of Baptisme receiued sess 7. can 10. Heereupon their saying ariseth that Baptismus est prima tabula post naufragium that Baptisme is the first boord of refuge after shipwracke Poenitentia est secunda tabula post naufragium penance is the second boord of refuge So that if a man do fall after Baptisme he must vse other helpes and meanes for the remission of sinnes for Baptisme is not auaileable for sinnes afterward committed Bellarm. cap. 18. Argum. It is impossible saith the Apostle for them that haue beene once lightened and tasted of the heauenly grace if they fall away to bee renewed by penance Heb. 6.6 that is they which fall away from faith and grace after Baptisme cannot be baptized againe or be illuminated or renouated by so easie a cleansing of sinnes as the Sacrament of Baptisme did yeeld Ergo Baptisme is not auaileable for remission of sinnes which men fall into afterward Bellarm. cap. 18. Ans. The Apostle speaketh not of this or that kinde of Repentance but generally of all shewing that there is no hope of remission nor grace to repent left for those which fall into the grieuous sinne of Apostasie which hee heere describeth for they crucifie againe the Sonne of God and make a mock of him ver 6. And that the Apostle vnderstandeth the sinne of Apostasie the sinne against the holy Ghost it appeareth by comparing that other place Heb. 10.29 with this for there they are said to tread vnder foote the sonne of God and to despite the spirit of grace The Apostle then cutteth off such from all hope of grace and repentaunce not onely barreth them from some speciall kinde of repentance The Protestants THe externall act of Baptisme neither wipeth away sinnes going before or comming after but it is the inward working of the spirite of God which by the vertue of Christs death testified and shewed forth in Baptisme that washeth away our sinnes And Baptisme is a seale of remission of sinnes for the confirmation of our faith euen of those which are committed after Baptisme as well as of sinnes done before and although the ceremonie of Baptisme be not repeated yet the vertue of Gods spirit testified thereby remaineth to our liues end Argum. 1. Mark 16.16 He that shall beleeue and be baptized shall bee saued Wee reason thus Baptisme is a seale of that faith whereby men are saued or to the which saluation is promised but that faith beleeueth remission of all sinnes both past and to come therefore Baptisme also sealeth vnto vs the remission of all our sinnes going before or following after Argum. 2. Baptisme is a signe and seale of our mysticall washing in the blood of Christ But all our sinnes both before and after are washed away by the blood of Christ Ergo Baptisme doth assure vs of a perfit remission of all our sinnes So saith Augustine Eodem lauacro regenerationis verbo sanctificationis omnia prorsus mala hominum regeneratorum sanantur etiam quae posterius humana ignorantia aut infirmitate committuntur By the same
that remission of sinnes followeth repentāce because baptisme was giuen after repentance for Baptisme doth not giue remission of sinnes but it is a seale onely and confirmation of our faith in the remission of sinnes 2. Neither is remission of sinnes obtained by our repentance but we are already being once called iustified before God by the remission of our sinnes and imputation of the righteousnes of Christ Rom. 4.7.8 By repentance and other workes that follow our calling is made sure 2. Peter 1.10 and our saluation finished vnto our selues Philip. 2.10 and our faith perfited Argum. Iustification goeth before sanctification for this is the fruite of the other but repentance is part of our sanctification renouation or regeneration being called by S. Paul A walking in newnes of life Rom. 6.4 Ergo it followeth and commeth after our iustification And seeing without faith it is impossible to please God Heb. 11.6 how should our repentance be acceptable to God vnlesse it proceeded of faith faith then is initiate and begun in vs before repentance which we denie not by true repentance and other fruites of sanctification to be daily strengthened and encreased Augustine sayth No man is iustified but by the grace of Iesus Christ Non solum remissione peccatorum sed priùs ipsius inspiratione fidei timoris dei donec sanet omnes languores nostros Not onely by remission of sinnes but first by inspiring into vs faith and the feare of God til he haue cured all our maladies He saith as we heare that faith is inspired before we haue remission of sinnes and the feare of God without the which there is no true repentance THE FIFT QVESTION OF CONTRITION the first part of their penance THere are certaine poynts which we doe agree vpon 1. We grant that true contrition and sorrow of the heart is necessarie vnto repentance and that it standeth very well with the libertie of the Gospell and is profitable for Christians 2. Corinth 7.10 2. That true contrition is ioyned both with a full hatred and detestation of sinne committed 1. Corinth 11.31 We must iudge and condemne our selues as also with a full purpose to amend our liues Act. 11.23 Let vs then now see what difference of opinion there is betweene vs concerning contrition The Papists 1. THey hold that contrition is neither wholly of mans free wil nor yet wholly of God but that man by his free will holpen of God is able to repent error 7 so that he doth only Deo adiuuante poenitere He is brought to repentance God onely helping and assisting him Bellarm. de poenitent lib. 2. cap. 3. The Protestants TRue contrition of heart as all other good thoughts in vs as they are good come onely of God our cogitations indeed are our owne but all the goodnes of them is the meere gift of God Iam. 1.17 Argum. 1. Timoth. 2.25 If at any time God wil giue them repentance Repentance thē is the gift of God And Augustine writing vpon these very words saith Quantumlibet praebeat poenitentiam nisi ipse dederit quis agit poenitentiam Although he neuer so much giue occasion of repentance yet vnlesse he bestowe vpon vs the full gift of repentance no man is able to repent Thus he plainly distinguisheth betweene praebere poenitentiam to offer occasion to repent as he proueth out of S. Paul Rom. 2.4 The bountifulnes of God calleth thee to repentance and dare poenitentiam to giue or grant repentance But if God should onely helpe our free will and worke together with vs to repentance and not doe all alone himselfe he should rather praebere then dare poenitentiam offer occasion by stirring of vs vp to repentance then grant vs repentance it selfe which were contrary to the Apostle The Papists error 8 2. THey teach that contrition ought to be perfect because it must proceede from the loue of God which is the most perfect kind of loue Catechis Roman pag. 439 and that the greatnes of the griefe ought to be answerable to the quantitie of the sinne So they conclude that a man shall neuer knowe when he is sufficiently contrite Thom. Aquinas for he must be contrite for euery great sinne he hath committed Tileman Heshus loc 9. de poenitent err 25.27.28.32 The Protestants WHat is this els but a plaine doctrine of desperation for when is a man able so perfectly to be contrite as his loue toward God ought to be perfect or how can his sorrowe be equiualent to the waight of his sinnes or can a man remember all his sinnes that he should be sorie for Argum. 1. The sorrowe of Christians is not infinite or vncertaine but it is determined and limited Saint Paul sayth That he should not be swallowed vp of too much heauines 2. Corinth 2.7 And againe My Epistle made you sorie though for a season 2. Corinth 7.8 Augustine sayth Ista est vera poenitentia quando quis sic conuertitur vt non reuertatur This is true repentance when a man doth so turne vnto God that he returne not vnto sinne When a man therefore hath in this manner repented he may be sure that he hath mourned sufficiently It is therefore vntrue that a man is vncertaine when he hath sorrowed enough The Papists error 9 3. COntrition they say as it is not altogether without hope to obtaine mercie so can it not haue certitudinem remissionis peccatorum a certaintie or vndoubted assurance of remission of sinnes Concil Trident. sess 6. cap. 9. Bellarm. lib. 2. cap. 2. The Protestants GOdly sorrowe and contrition bringeth ioy and comfort to the soule in the end with vndoubted assurance of the forgiuenes and remission of sinnes Argum. 1. Godly sorrowe worketh in the true penitent person a cleering of the mind 2. Corinth 7.11 but the soule and conscience cannot be cleered and set at rest vnlesse wee bee perswaded that our sinnes are forgiuen vs Ergo. Argum. 2. All hope is certaine and bringeth vndoubted assurance and therefore it is called the anchor of the soule Heb. 6.19 Wherefore either contrition is voyd of hope altogether which they will not grant or if it haue any hope it is sure and stable and worketh a full perswasion and assurance of the mercie of God Augustine sayth Petrus mox à Domino indulgentiam accepit qui amarissimè fleuit trinae negationis culpam Peter straight way receiued pardon and indulgence when he had most bitterly bewayled the sinne of his threefold deniall of Christ. How could Peter immediatly haue felt and receiued the remission of that great sinne if the Lord had not assured his conscience thereof The Papists 4. THey make contrition a part of satisfaction for our sinnes and to be a cause error 10 of iustification and remission of sinnes not onely in disposing and preparing of vs thereunto but in that thereby we verely obtaine remission of our sinnes Bellarm. lib. 2. de poenitent cap. 12. Arg. Luk. 7.47 Many sinnes are forgiuen her because she loued Not
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
but they are not of Christs institution 3 They also want a word of institution In Penance the priest sayth I doe absolue thee after particular confession made of his sinnes In Confirmation the words are I signe thee with the signe of the Crosse and confirme thee with the Chrisme of saluation in the name of the Father Son c. In Matrimony I take thee to my wife In giuing of Orders Receiue thou power to offer vp the body of Christ. In extreme Vnction God by the vertue of this oyle forgiue thee thy sinne These they say are the wordes of the institution But they can shew no word of God for them for it is not euery word that sanctifieth but only the word of God 1. Tim. 4. Wherefore seeing they haue no word of institution they are no sacraments Lastly they want the true vse and end of a sacrament which is to strengthen our fayth for the remission of sinnes for in some of these there is no relation at all had to the forgiuenes of sinnes As Matrimonie doth but performe say they the graces of mariage as fidelitie mutuall loue and such like Orders doe conferre the power of priesthood Here is no signe or assurance of the grace of iustification In the rest remission of sinnes is ascribed to other instrumentall meanes then to fayth onely as to satisfactorie workes in Absolution to Chrisme in Confirmation to oyle in extreme Vnction Wherefore we conclude because they are no seales of the righteousnes of fayth as Saint Paul defineth a sacrament Rom. 4.11 that they are no sacraments of Christs institution but superstitious ceremonies deuised by men HERE ENSVE SVCH QVESTIONS AND CONTROVERSIES AS ARE MOOVED CONCERNING THE BENEfites of our redemption purchased vnto vs by the death of Christ. THE SEVENTEENTH CONTROVERSIE ALl the benefites of our redemption may bee brought to these three heads Our predestination vocation and iustification as they are set downe by the Apostle Rom. 8.30 These three then are the parts of this Controuersie THE FIRST PART OF Predestination THe particular questions are these First whether predestination bee of the wicked to condemnation as of the elect to saluation Secondly whether our electiō be of meere grace Thirdly whether it be certaine vnchangeable THE FIRST QVESTION OF Reprobation The Papists GOd they say is not the cause of any mans reprobation or damnation Rhemist error 55 annot Roman 9.1 He intendeth no mans damnation directly or absolutely but in respect of their demerites ibid. sect 5. Argum. 1. Timoth. 2.4 God would haue all men to be saued and come to the knowledge of the truth Ergo the perishing or damnation of none must be imputed to God Rhemist The Protestants An. 1 NO mā must impute his dānation to God because the wicked are iustly punished for their sins without any respect had vnto the secret counsel of God yet it is certain that God to set forth his glory as he hath made som the vessels of honor so others are ordained to be vessels of wrath without any respect had to their workes either good or euill And this notwithstanding standeth with the iustice of God to saue some and reiect others for he might iustly condemne all to eternall death Now if notwithstanding he haue mercy of some his iustice in the condemnation of the rest is not to be complained of but his mercy to be extolled in sauing of some God indeede would haue all men to bee saued that is sayth Augustine Omnes homines omne genus humanum intelligamus by all men we must vnderstand all sortes or all kindes of men not euery particular man And this is agreeable to the Apostles meaning which before exhorted men to pray for kings and princes and then he giueth this reason because God would haue all men to be saued that is high and low kings and people of all sortes And this place also is to be vnderstood not of the secret but of the reuealed will of God who offereth vnto all the outward meanes of their saluation Thus also Augustine expoundeth these wordes Remota hac discretione quam diuina scientia intra secretum iustitiae suae continet syncerissimè credendum est c. Setting apart the consideration of the secret counsell and iustice of God it is sincerely to bee beleeued that God would haue all men to be saued that is offering vnto all the outward meanes of saluation as his worde and sacraments Contr. articul fals imposit Art 2. Argum. Rom. 9.22 The Apostle speaketh playnly that as God hath prepared some vessels vnto glorie so also some are ordayned to wrath And that the counsell of God is most iust herein for as the Potter may dispose of the clay as it seemeth best to himselfe to make of it a vessell of honor or of dishonor at his pleasure so the Lord hath as great right to deale with his creature And seeing all things ought to be subdued to the glory of God which is set foorth in the destruction of the rebellious as in the election of the faythfull it was necessary and requisite that the Lord should get vnto himselfe both wayes a glorious name therefore he saith Rom. 9.17 That God had set vp Pharao to shew his power in him Augustine sayth Tenenda est inconcussè haec regula impios in peccatis antequam essent in mundo praescitos esse tantùm non praedestinatos poenam autem ijs praedestinatam This rule we must vndoubtedly holde that the wicked were only foreseene or foreknowne of God in their sinnes not predestinate but their punishment was predestinate So then God ordayneth not men to sin but he ordayneth men to punishment not hauing relation to their sinnes but in his owne secret counsell Yet are not the wicked to complayne for they are iustly forsaken because of their rebellion and disobedience Neither are the godly and faythfull by this doctrine to be discouraged for as much as God hath not denied them the grace of his spirite but hath giuen them fayth and repentance and strength to walke before him in his feare all which are pledges vnto them of their free election and saluation in Christ. THE SECOND QVESTION WHETHER PREdestination proceede from the free will and purpose of God without relation to our workes The Papists GOd doth not hate or reprobate any man but for sinne or the foresight thereof error 56 Rhemist Rom. 9. sect 2. Neither doth Christ appoint any by his absolute and eternal election to be partakers of the fruite of his redemption without any condition or respect of their own works obediēce or free will Rhem. Heb. 5.9 Argum. Heb. 5.9 He is made the author of eternal saluation to al that obey him they are not we see elected without condition of obedience Rhemist The Protestants Ans. 1. GOd indeede electeth all that shall be saued not with any condition on their behalfe but on his owne behalfe for vnto them whome hee chooseth he will giue grace to obey
Our Rhemists thus define the matter Man they say was neuer without free will but hauing the grace of Christ he is truely made free Iohn 8. sect 2. Againe though our election calling or first comming to God lye not wholly or principally vpon our owne will or workes yet our willing or working of any good to our saluation is the secondary cause Gods speciall motion grace and assistance is the principall Rom. 9. sect 4. So then this is their sentence that neither our free will is so corrupt that it had neede wholly to be assisted by the grace of God but that it worketh somewhat of it selfe nor yet so perfect that it is able of it owne strength to obtaine saluation But their plaine meaning is this that Gods grace and mans free will do worke actiuely together as the Rhemists note The Gentiles though they beleeued specially by Gods grace and preordination yet they beleeue also by their owne free will Act. 13. sect 2. Argum. 2. Timoth. 2.21 If any man purge himselfe from these he shall be a vessell of honour 1. Iohn 3.3 Euery man that hath this hope sanctifieth himselfe Ergo man hath free will to make himselfe a vessell of saluation or damnation And this teacheth vs that man may sanctifie himselfe by his free will working together with the grace of GOD Rhemist in vtrumque locum Ans. First these places of scripture doe not proue that there is any freedome or libertie in mans will to doe good by nature but that our will being enlarged by Gods spirit consenteth vnto grace not of it selfe or by it owne power This then is the difference betweene vs We hold that our free will is wholly corrupt by nature and can doe nothing vnlesse it be holpen by grace They say that there is some strength left by nature in free will and it worketh together with the grace of God Argum. 2. If there be no free will vnto good what need exhortations admonitions precepts lawes reward punishment seeing nothing is left in a mans owne power Eckius Ans. Though all good things doe come of God and we haue no power in our selues to doe that which good is yet this hindereth not exhortations teaching industrie and labour no more then the doctrine of predestination doth For as God giueth all grace so he bestoweth them by meanes faith is the gift of God yet it commeth by hearing The staffe of bread is the blessing of God yet for all that the husbandman must not leaue tilling of his ground So our will is directed by the grace of God vnto goodnes but wee must vse the meanes notwithstanding whereby the grace of God worketh in vs. The Protestants THat it may fullie appeare wherein the chiefe poynt of this controuersie lyeth we will first shewe what manner of free will we denye not to be in man 1. We confesse that our first parents had free will before their fall both to choose the good and refuse the euill as Augustine sayth Magnas liberi arbitrij vires homo cum conderetur accepit sed eas peccando amisit Man by creation had great strength in his free will but hee vtterly lost it by his sinne 2. We acknowledge a free will in man that is a gouernment of reason Non per quod sit idoneum quae ad Deum pertinent sine Deo inchoare perficere sed tantùm in operibus vitae praesentis as Augustine sayth Not a free will whereby men are able to begin or finish any worke to Godward without his grace but onely in the affayres of this life as to labour to eate to drinke to build to plant and to doe other affayres of this life These things hath God left vnto mans discretion whom he hath endued with a reasonable soule yet so that al these things are gouerned and directed by the generall prouidence of God And therefore in all these actions we must say as the Apostle teacheth vs If the Lord will I will doe this or that But in the preparing of our will vnto good the generall prouidence of GOD is not sufficient but there must be also a speciall influence of his grace 3. A free will to doe euill also we graunt free from compulsion or coaction of it selfe inclined to euill without any enforcing as Augustine sayth Liberum hominis arbitrium ad malum sufficit ad bonum parum est nisi adiuuetur ab omnipotente bono The free will of man sufficeth vnto euill but it is of small force vnto goodnes vnles it be holpen by the almightie Good 4. Neither doe we so denye free will in good things as though men were violently forced and compelled against their will to the kingdome of GOD as the Papists doe charge vs Iohn 6. sect 3. But God so chaungeth our willes that of vnwilling hee maketh vs willing as Augustine Ex nolentibus volentes facit and giueth vs grace most gladlie to embrace Christ as our Sauiour sayth If the Sonne make you free then are you free indeede So man hath free will from coaction both in euill things to the which he is voluntarily enclined as also in good things wherein his will being regenerate he walketh willingly without compulsion 5. Neither doe we so take away free will from man as though there were no more in him then in a piece of clay as our aduersaries falsely charge vs Rom. 9. sect 7. As Augustine sayth Non sicut in lapidibus insensatis aut in ijs quae rationem non habent Deus salutem nostram operatur God worketh not our saluation in vs as in senseles stones or in vnreasonable creatures So we do not take away mans proper motions or thoughts as the Rhemists accuse vs. 2. Corinth 3. sect 2. God giueth not a new mind soule will or vnderstanding to the regenerate but onely altereth and changeth it so that it remaineth the same in matter and substance but God by his grace casteth it as it were into a new mould and giueth a new forme and shape vnto it So August Cogitantes credimus cogitantes agimus quicquid agimus sed tamen quod attinet ad pietatis viam verum Dei cultum non sumus idonei cogitare aliquid ex nobis sed sufficientia nostra ex Deo est We by our owne thoughts beleeue by our owne cogitation we enterprise whatsoeuer is done yet in the way of godlines and in the worship of God we are not able to thinke any thing of our selues but our sufficiencie is of God Wherefore two things are to be considered in our will and thoughts the naturall power of willing and thinking and the goodnes and holines of our thoughts the first is in vs and is properly ours by the gift of God but the other commeth onely of God by his grace The will the vnderstanding the thoughts are ours but the goodnes is meerely and entirely wrought by the spirit of God So that in respect of the goodnes inspired into
people What this singulatim credere meaneth he sheweth a few lines after Quicquid cum loquor agnoueris in te quisquis expertus â—s crede contingere omnibus qui de manu inimicoruÌ„ precioso sanguine redimuntur That which I say thou that hast the experience thereof in thy selfe knowe that it is common to all that are redeemed by that precious blood Ergo euery man must haue a particular feeling and experience of his redemption in himselfe The Papists 2. FAith a man may feele and knowe to bee in himselfe because it is an act onely of vnderstanding but a man cannot bee assured thereby that error 77 his sinnes are forgiuen him or that he is in the state of grace Rhemist 2. Corinth 13. sect 1. The Protestants Ans. WE see what a poore miserable faith the faith of popish Catholikes is They say it is but a bare act of the vnderstanding which bringeth with it no certaintie or assurance of saluation But the Apostle Hebr. 11.1 defineth faith after another sort It is the ground of things hoped for and the euidence of things not seene Faith then hath two parts as it worketh the euidence and knowledge of heauenly things in the vnderstanding so also it begetteth a strong hope and perswasion in the heart of the promises of God it is not therefore onely an act of the vnderstanding Argum. But that by a liuely and true faith men may knowe that they are in grace and may bee assured of saluation Saint Paul teacheth Proue your selues whether you be in the faith know ye not how that Iesus Christ is in you vnlesse yee be reprobates 2. Corinth 13.5 By faith therefore wee may knowe whether Christ bee in vs Ergo whether wee are in the state of grace for Christ dwelleth onely by faith in the elect and such as shall be saued Ephes. 3.17 Augustine Vnusquisque inspiciat se intus appendat se probet se in omnibus factis suis fides quae operatur per dilectionem si in vobis est iam pertinetis ad praedestinatos Let euery man looke into himselfe examine proue himselfe if faith working by loue bee in you euen now yee doe belong to the number and companie of the predestinate Ergo by a liuely faith men may bee assured of their election THE SECOND PART OF THE DIVERS kindes of faith The Papists error 78 1. THere is a kind of faith called fides implicita the faith of simple men and idiots who although they are not able to giue a reason of their beleefe yet it is enough for them to say they are Catholike men that they wil liue and dye in that faith which the Catholike Church doth teach Rhemist Luk. 12. sect 3. This implicite faith which they say is sufficient for common Catholikes is nothing els but to beleeue as the Church beleeueth though they knowe nothing themselues particularly The Protestants AS before they spoyled faith of the better part thereof which is a stable and certaine perswasion of the heart so now also they robbe it of the other part which is an euidence and light of spirituall knowledge for faith cannot stand with ignorance but necessarily bringeth with it an illumination of the mind as it worketh stablenes in the heart Argum. Wherefore it is not enough for a Christian to say he beleeueth as the Catholike Church beleeueth for we must be readie to giue account to euery one that asketh of that hope that is in vs 1. Pet. 3.15 Ergo euery true Christian must be able to giue account of his beleefe Augustine writeth Ita apud omnes vulgatam confirmatam esse catholicam fidem vt nec notitiam possit fugere popularem That the Catholike faith was so common and so plaine that it could not bee hid euen vnto the popular sort For now in these dayes the prophecie of Ieremie ought to bee fulfilled They shall all knowe me from the least of them to the greatest Hebr. 8.11 The Papists error 79 2. THey affirme that the faith of miracles spoken of 1. Corinth 12.9 is of the same substance with the common iustifying faith it differeth onely in an accidentall qualitie of more feruor deuotion and confident trust Rhemist ibid. Yea that faith which Saint Iames calleth a dead faith is notwithstanding a true faith and the same which is called the Catholike faith and which the Apostle defineth Hebr. 11. and in substance all one with that which iustifieth Rhemist Iam. 2. sect 11. The Protestants FIrst the faith of miracles and the iustifying faith are not all of one nature because the faith of miracles may bee in wicked men Matth. 7.23 The iustifying faith can be in none but those that shall be saued Mark 16.16 They that beleeue shall bee saued But what intolerable boldnes is this to ascribe greater confidence and trust to that faith which may be in wicked men then to the true iustifying faith in the elect Secondly the dead faith that Saint Iames treateth of is not of the same nature with the iustifying faith nor that faith which is handled Heb. 11. For by that faith the Patriarkes pleased GOD and beleeued that hee was a rewarder of those which sought him verse 6. But this dead faith hath no such operation Againe it is great blasphemie to make this dead faith and a liuely iustifying faith of one and the same kinde and nature for as a dead man cannot be said properly to bee a man no more can a dead faith bee properly called a faith Nay further the faith of diuels and the faith of Saints cannot bee of one nature and substance but this dead speculatiue faith may be in diuels Iam. 2.19 Ergo it is a blasphemous assertion that these two faiths are all of one Augustine saith Discerne fidem tuam a fide daemonum daemones credunt quod oderunt distinguit Apostolus fides quae operatur per dilectionem Discerne thy faith from the faith of diuels the diuels beleeue that which they hate The Apostle doth distinguish them faith which worketh by loue Ergo a dead faith which is fruitelesse and worketh not by loue is the faith of diuels and so not of one nature with a true iustifying faith THE THIRD PART WHEther charitie be the forme of iustifying faith The Papists IT is so affirmed by our Rhemistes Iam. 2. sect 11. Faith being formed error 80 and made aliue by charitie iustifieth Loue is not as the instrument whereby faith worketh but as the proper forme Tapper ex Tileman Heshus de fide err 7. Argum. Saint Iames saith As the bodie without the spirite is dead so faith without workes is dead 2.26 But the soule or spirite giueth the forme and life to the bodie Ergo so doe the workes of charitie to faith Rhemist The Protestants Ans. WE must consider of what kinde of faith Saint Iames speaketh not of a liuely or iustifying faith but of a dead faith which in deede is no faith neither can possiblie receiue any