actualis satisfactio an actuall satisfaction and that is our satisfaction Alia est satisfactio virtualis a virtuall satisfaction This name Bellarmine hath not but the sense Such is the satisfaction of Christ Per quam habemus gratiam vt satisfaciamus by the which we haue grace and power to satisfie Bellarmine de Purgator lib. 1. cap. 10. Distinct. 49. Christ hath immediatè immediately satisfied paid the raunsome for our sinne but mediatè mediately onely for the temporall punishment Bellarm. de poenitent lib. 4. cap. 15. Contra. Both these distinctions tend to one ende and therefore one aunswere shall suffice them both First If Christ hath both actually and immediatly satisfied for the greater that is our sinne and euerlasting punishment due to the same much more hath he for the lesse that is temporall punishment Secondly All punishment and recompense of sinne is caused by the curse of the law Cursed is he that continueth not in all things written in the law c. Galath 3. 10. But Christ hath actually and immediately redeemed vs from the curse of the law being made a curse for vs ibid. 13. which curse wee are not able to beare neither in whole nor in part Ergo actually and immediatly he hath redeemed vs from all punishment both spirituall temporall due vnto sinne Distinct. 50. Christ is a Sauiour in a double respect either for sauing men alreadie fallen into sinne and condemnation or els for preseruing susteining them from falling In this sense he was a Sauiour onely to the virgin Marie who was preserued onely from sinne by Christ not saued from her sinnes which shee had not Franciscant Fox p. 801. col 1. Contra. Christ is called Iesus a Sauiour in this sense onely Because he should saue his people from their sinnes Math. 1. 21. He was then either in this sense a Sauiour vnto Marie or not at all But her Sauiour he was as shee her self confesseth Luke 1. 47. Ergo he saued her from her sinnes In the other sense if Christ be a Sauiour at all for preseruing from sinne hee is so vnto Angels not vnto men as Bernard saith Qui hominibus subuenit in tali necessitate angelos seruauit a tali necessitate He that helped men out of their necessitie preserued Angels from such necessitie lib. de Diligend Deo Distinct. 51. When wee obiect that place of S. Paul against the Popish doctrine of merites Wee are iustified freely by grace Rom. 3. 24. They aunswere by a distinction There are two iustifications the first which is onely of grace and the seconde wherein wee proceede daily by good workes Rhemist Annot. Rom. 2. Sect. 3. Contra. The Scripture speaketh but of one iustification which glorification followeth Rom. 8. 30. whom he iustified them also he glorified If then this one iustification do bring vs to glorification what neede a second Againe their second iustification is nothing els but that which the Scripture calleth sanctification which issueth out from iustification as the fruites thereof But Christ is both our righteousnes and sanctification 1. Cor. 1. 30. Ergo he is both our first and second iustification and so both are of grace Distinct. 52. There is iustitia imputatiua iustitia inhaerens iustice imputatiue when the righteousnes of Christ is imputed vnto vs and made ours by faith Iustice inhaerent is that iustice that actually abydeth in vs by this wee are iustified and truely made iust not by the other Rhemist annot Rom. 2. Sect. 4. Contra. A iustice inherent wee graunt to be in faithfull men but imperfect it is not able to iustifie them before God But the righteousnes onely of Christ imputed to vs by faith is our iustice before God The Apostle saith Christ was made sinne for vs that we should be made the righteousnes of God in him 2. Corinth 5. 21. Looke how Christ was made sinne for vs so are we made righteousnes in him but our sinnes were imputed to him him selfe knewe no sinne Ergo our righteousnes before God is none other but his righteousnes imputed to vs by faith Distinct. 53. Whereas they holde that the law may be perfitly fulfilled in this life lest it should seeme a verie absurd opinion and not farre from blasphemie as in deede it is not they would qualifie the matter by a distinction there is a perfection among men a perfection among Angels one kinde in earth another in heauen the perfection in this life may be attained vnto though the other cannot Harding Defens Apolog. 368. pag. Contra. First this is an absurde distinction nothing to the purpose The question is of the perfection of obedience to the lawe and hee telleth vs of the perfection of Angels as though the lawe were giuen to Angels as if God had said to them Thou shalt not steale thou shalt not commit adulterie c. Secondly Such a perfection as God hath appointed in this life wee denie not but that it is possible by Gods grace to attaine vnto But full and perfect obedience to the lawe in this life cannot be had no otherwise than Christ hath fulfilled it for vs. Saint Paul saith They that are of the workes of the Law are vnder the curse but they which are of faith are blessed Galath 3 9. 10. The lawe therefore vnto vs is no otherwise perfitly fulfilled in this life so that wee by such fulfilling may escape the curse thereof than by faith and beleefe in Christ who hath done it for vs. Distinct. 54. There is an habitual and an actual faith the faith in habite which also wee may call a potentiall faith The actuall faith is to bee found in such as are of yeares of discretion Bellarm. de Baptism lib. 1. cap. 11. Contra. There is no habituall or potentiall faith that pleaseth God The liuely iustifying faith is alwaies actuall working by loue Galathians 5. 6. Distinct. 55. Sinnes some are venial that is pardonable of their owne nature Some mortal because all that doe them are worthie of damnation Rhemist Rom. 1. Sect. 11. Contra. That all sinnes by grace are pardonable thorough Christ to all beleeuers blasphemie onely against the Holy Ghost excepted which is irremissible and which the faithfull are sure to be preserued from wee graunt But no sinne of it owne nature is pardonable For all transgression of the lawe is subiect to the curse Galath 3. 10. But all sin is the transgression of the law 1. Iohn 3. 10. Ergo. Distinct. 56. A man may sinne two waies materialiter formaliter materially and formally Hee that sinneth materially onely that is of a simple minde doeth it sine culpa without his fault as Peter did failing somwhat in his example Galath 2. Erratum fuit absque vlla Petri culpa it was a small errour without any fault of Peters Bellarm. de Pontif. lib. 1. cap. 28. Contra. All sinne in deede is not a like heynous for trespasses committed willingly are greater than faultes done of simplicitie or ignorance yet are they
P. 146. He thus friendly saith vnto vs If you do not allowe euerie man yea and euery woman to be a Priest why driue ye not some of your fellowes to recant that so haue preached Why allowe yee the bookes of your new Euangelistes that so haue written An odious vntruth for touching the Ministerie of the Church wee haue none that either haue preached so or written so Iewel defens Apolog. pag. 146. That wee saye all things necessarie to saluation are expressed in the Scriptures pag. 240. But so wee say not Wee holde that all things necessarie are either in the Scriptures expressed or therein contained by necessarie collection and diduction to be drawen from the same That wee which say wee can by no meanes fulfill the law of God doe make God vniust euill impotent and not able to giue so much grace as may helpe to fulfill his lawe pag. 368. Wee make not God vniust or impotent but wee confesse our selues to be sinners Neither is the question here what God is able to doe but what he hath promised for howsoeuer God be able by his abounding grace to make vs perfect in this life and altogether voide of sinne as wee shall be in the life to come yet his power is not contrarie to his will reuealed in his worde which saith that all men haue sinned Rom. 3. 23. And as many as are of the workes of the lawe are vnder the curse Galath 3. 10. That wee tell Christian men they may worke as much as they will but all in vaine page 371. Vntruth for wee saye with Saint Paul your woorkes shall not bee in vaine in the Lorde Although wee doe exclude them from being any cause or meane of our saluation and that by the warrant of the Scriptures Roman 3. 28. Ephesian 2. 10. and in other places That wee professe that the faith of the Catholike Church may faile and fall page 493. Wee speake not of the vniuersall Catholike Church but of the Church of Rome or of any other particular Church which may faile in faith as wee see the Churches of Corinth and Galatia are nowe thoroughly departed from the faith and are wholly subiect to the Turke That wee animate temporall Magistrates by the pretensed example of Dauid and Salomon to intermeddle with Bishops offices pag. 689. Vntruth it is not our doctrine But they rather embolden the Pope to meddle with Princes offices And Bellarmine a great Champion of theirs doeth free vs from this slaunder who confesseth of vs that wee holde Regimen ecclesiasticum spirituale esse distinctum a politico That the Ecclesiasticall regiment is spirituall and a thing distinct from the politicall or temporall That wee teach that the Lordes supper is verie bakers bread and wine with the onely figure of Christes bodie and bloud pag. 320. But wee neuer so vnreuerently called that holy Sacrament It is your selfe master Harding that doeth so vilely disgrace this holie Mysterie calling it A piece of bread not woorth a point a leane and carrien banket a toye Wee call it the Sacrament of thankes-giuing the Sacrament of the bodie and bloud of Christ with other names fit for so great mysteries Neither doe wee make them bare figures and signes but as the Apostle saith seales of the righteousnes of faith Rom. 4. 11. Now hauing seene thus farre with what false opinions they charge our Church generally in respect of our doctrine let vs take some triall also of their iust and true dealing with vs in matters belonging to manners And here I doe not thinke but wee shall finde them halting as before First Harding chargeth vs with continuall aduoutrie and incest calling without all honestie or shame Ministers lawfull wedded wiues their filthie yokefellowes pag. 439. Yea hee saith that our Gospel hath no substance beside carnall libertie and licentious liuing pag. 289. And that thorough our euill teaching the worlde groweth more to be dissolute and wicked pag. 382. But if master Harding had remembred the dissolutenes and licentiousnes of life that is at Rome Hee could not without blushing haue charged vs with incest aduowtries and all Carnall libertie He had forgotten belike that olde English prouerbe Hee that goeth once to Rome seeth a wicked man hee that goeth twise learneth to know him hee that goeth thrise bringeth him home with him Fox pag. 843. The Rhemistes doe accuse the Protestants whom they call heretikes for their lightnesse in admitting euery one without discretion to the Clergie 1. Timoth. 3. 6. But as for that vncharitable name of heretikes wee shall shewe anone that it is more proper vnto them than vnto vs. And neuer any heresie admitted more vnworthie persons to the Clergie than Papistrie hath done not onely into the inferiour places but euen into their chiefe Bishops see for as Alphons testifieth whome wee cited before Manie of their Popes did not knowe so much as their Grammar Harding chargeth the Protestants in diuers Countries to haue attempted to wrest the sworde out of the Princes handes Were the hundred thousand Boures in Germanie saith he consumed by the sworde of the Nobilitie there for their obedience P. 441. So hee slaundereth Luther also that hee stirred vp Thomas Munzer in Thuringia who was the Rebels preacher pag. 447. Thus the Rhemistes deale with Caluin calling him one of the principall Rebels of this time and moste falsely giue out of the Protestants that their Consistories are shoppes of rebellion Thus also they report of Wickliffe that hee should teach that Princes are not to be obeyed being in deadly sinne Annotation 1. Peter 2. Sect. 8. All these are malicious slaunders deuised against vs. First the boures of Germanie were most of them aduersaries to Luther and vnderstoode no parte of the Gospell but conspired together as they saide onely against the crueltie of their Lordes as they had two and twentie yeares before in the conspiracie called Liga Sotularia Anno 1503. fifteene yeares before Doctor Luther began to preache which was Anno 1518. Iewell pag. 441. Secondly Luther was so farre from stirring vp Thomas Munzer that hee called him the preacher of Sathan Sleidan li. 5. Thirdly Neither did Wickliffe teach any such thing for he him selfe was obedient both to Edward the third and to Richard the second both which princes as wee knowe were guiltie of some notorious sinnes Fourthly you rather shewe your selues the rebelles of this age who make no conscience in mouing the subiects to rise vp and conspire against their naturall Soueraignes And England knoweth by experience that your Seminaries of Rome and Rhemes are the shops of rebellion which haue forged so manie conspiracies against our Soueraigne but all hitherto in vaine the Lorde be thanked and wee trust in God shal be so still yee might therefore haue beene ashamed to haue cast vs in the teeth with that which your owne consciences may accuse your selues of Thus much of the slaunders in generall which they belch out against our whole Church now wee will
as there was in the law 2 The scripture saith Where the remission of these thinges is there is no more offering for sin Heb. 10. 18. But they teach that their Masse is a sacrifice propitiatorie both for the quicke and the dead as though remission of sinnes were not already obtained by the oblation of Christ. 3. Also the scripture saith Without shedding of blood is no remission Heb. 9. 22. how then can their sacrifice giue remissiō of sins as they affirme where there is no effusion or shedding of blood for they cal it the vnbloody sacrifice Bellarm. de miss lib. 1. cap. 25. Their doctrine and superstitious vse of priuate masses where the priest receyueth alone the people onely gazing and looking vpon him neither eating nor drinking is altogether repugnant to the vsage and doctrine of the Apostles as Saint Paul witnesseth Wee that are many are one bread and one bodie in as much as wee are all partakers of one bread 1. Corinth 11. 17. There ought to bee therefore many at the communion which are made partakers of one bread They affirme that it is a necessarie thing to receyue the communion fasting Bellarm. de miss lib. 2. cap. 14. But the Apostle seeth no such necessitie in it giuing libertie vnto those that can not endure to fast to eate at home before 1. Cor. 11. 34. yet abstinence for them that are able is conuenient That it is lawful for the parties married to be dismissed each from other for diuerse causes beside fornication as for heresie for auoiding of offence for the vow of continencie Bellarm. de matrim lib. 1. cap. 14. yet our Sauiour Christes words are plaine to the contrary Whosoeuer doth put away his wife except it be for fornication causeth her to commit adultery Math. 5. 32. That the coupling in marriage of a faithfull partie with an infidel is not onely illicitum but irritum is not onely vnlawfull to be made but being made is voide Bellarm. de matrim lib. 1. cap. 23. S. Paul teacheth the contrarie The woman that hath to her husband an infidel if he consent to dwell with her let her not put him away 1. Corinth 7. 13. The marriage therefore of such is not in respect of the vnbeleeuers infidelitie if there be no other cause actually void Though we grant acknowledge also with S. Paul that it is not lawful for the faithful to match in marriage with an infidel 2. Cor. 6. 14. That it is not against the law of nature for a man to marry his brothers wife neither that it is simplie prohibited in the law of Moses but that in some cases it may be dispensed withal Caietan Bellar. Bellar. de matrim lib. 1. cap. 27. But Iohn Baptist the best expounder of the lawe openly reproued Herod saying It is not lawfull for thee to haue thy brothers wife Math. 14. Mar. 6. It is a generall reproofe without any exception or limitation at al. That we are not iustified onely by faith yea they say that workes are more principal then faith in the matter of iustification Rhemist Iam. 2. sect 7. Flat contrary to the doctrine of the Apostle Therefore we hould that a mā is iustified by faith without the workes of the law Rom. 3. 28. Workes are so far from being more principall then faith that they haue not to doe at all in the matter of iustification before God That some sinnes are veniall pardonable of their owne nature not worthy of damnation Rhemist Rom. 1. sect 11. Whereas the Apostle sayth that the stipend of sinne is death speaking generally of all sinne Rom. 6. 23. yet both great small sinnes are not onely pardonable but indeed clearly remitted and pardoned by grace in Christ vnto the faithfull and beleeuers which repent and study to amend The law by Christ say they is Ministratio vitae effecta is made the ministration of life Andrad lib. 5. And they call it verbum fidei the word of faith Trident. Concil sess 6. cap. 7. But S. Paule calleth it a killing letter ministerie of condēnation 2. Corinth 3. 6. 9. And that it serueth but as a schoolemaister to bring vs to Christ Galath 3. 24. And he saith flatly that the law is not of faith Galath 3. 12. How then dare they call it the worde of faith vnlesse they list to play with an aequinocation of the worde contrarie to the Apostles meaning But it were too long to rehe arse all their opinions which they maintaine contrarie to scripture such in a manner are all which they houlde wherein they dissent from vs. Let these therefore suffice for example sake which we haue seene and for the rest wee will take their owne confession who doe not denie but that they hold diuerse opinions which are not grounded nor gathered out of scripture as Gabriel Biel confesseth of transubstantiation Non inuenitur in canone bibliae expressum It is not found expressed in the canon of the bible In canon lect 40. Likewise Siluester Prierias Indulgentiae authoritate scripturae non innotuere nobis Pardons or indulgēces are not known vnto vs by authority of scripture lib. cont Luth. Bellarmine also graunteth that single life is not imposed vpon ministers by the word of God there being no precept neither in the old or new testamēt that forbiddeth ministers to marrie Declericis lib. cap. 18. Againe in an other case he confesseth that Matrimoniū inter fidelem infidelē non est iure diuino irritum That mariage betweene a beleeuer an infidel is not void orfrustrate by the law of God yet the papists generally hold the contrary De matrimon lib. 1. cap. 23. And many other such like opiniōs they haue which in their iudgment are not found in scripture but as we thinke are able to proue are cōtrary to scripture in so much that it is a cōmon saying of their schoole-diuines Thus wold I say thus would I hold being in schooles but yet be it spoken here amongest our selues It cannot be so proued by the holy scriptures Ex Paralipom Abbat Vrspergens Bellarmine also concerning the adoration of Images saith that in a sermon before the people it is not safe to affirme that images are to be adored Cultulatreiae with religious worship de sanctor imaginib lib. 2. cap. 22. and yet he graunteth that concerning the matter it selfe it may be admitted that images after a sorte and improperlie may haue that kinde of worship cap. 23. Is not this now an holy religion that in corners secretly whispereth one thing as in the care and publikelie maintaineth and teacheth an other I conclude then this place with that saying of Bernard as he said of certaine superstitious orders of monkes An regula non concordat euangelio vel apostolo alioquiregula iam non est regula quia non recta Doth not your rule agree with the gospell or the Apostle then is it no rule because it is not right Apolog. Bernard so may
now in England saith he a certaine woman is the Caluinistes chiefe bishop speaking thus in contempt of our gracious Soueraigne Ans. 1. Luther is belied by the Iesuite he saith onely that where a priest cannot be had there a Christian man or womā may stand in as good steed but he maketh no mention of boies Fox pag. 1281. articul 13. condemned by Leo the x. By this we may see what small credit is to be giuen vnto the Iesuite in citing quoting the opinions or sayings of protestants 2. We acknowledge no sacrament of penance and therefore whatsoeuer Luther thought of that sacrament it is no matter to vs. But the other is a foule lie and a monsterous slaunder vttered of our Prince for her Maiesty doth not take vpon her any part of the pastoral office of Bishops or other ministers She neither handleth the word nor sacramentes nor exerciseth ecclesiastical discipline nor ordaineth ministers neither doth any thing else properlie incident to the office of ecclesiasticall persons The Church of England doth giue vnto her that lawfull power that Christian princes alwaies had as to ordaine constitute ecclesiasticall lawes to see that ecclesiasticall persons do faithfully execute their office and charge and to prouide for the encrease and establishment of true religion 3. They might here haue remembred them selues how that sometime indeede a woman was their chiefe Bishop Dame Ione by name that sat 2. yeares in the popes chaire at Rome though for shame and yet with out shame they denie so manifest and plaine a storie 4. yea they them selues are the heretikes that allow women to execute the office of Ministers for in a case of necessitie as they call it they hold it lawfull for lay men and women yea heretikes and infidels to baptize and consequentlie in Baptisme to giue remission of sinnes wherein they goe further then euer Luther did who alloweth Christians onely and faithfull men or women to supplie the want and absence of the priest or minister not heretikes or infidels the Iesuite therefore might heere haue plucked himselfe by the nose who so affirmeth and not haue twitted or cast an other in the teeth with that heresie which hee himselfe mayntayneth Bellarm de baptis lib. 1. cap. 7. In the fift place hee obiecteth the heresie of Proclus who affirmed that concupiscence verily was sinne and that sinne did raigne in those that were borne anew Ans. First that sinne reigneth in the faithful that are regenerate we vtterly denie being so taught by S. Paul Rom. 6. 12. Secondly that sinne notwithstanding remaineth in the regenerate that the cōcupiscence or lust of the flesh euen in them is sinne wee learne out of the same Apostle who doubteth not to call Lust sinne I knew not sinne but by the law and presently he sheweth what sinne hee speaketh of I had not knowen lust except the law had said thou shalt not lust Rom. 7. 7. likewise ver 14. 17. 20. of the same chapter he giueth it the name of sinne So Augustine calleth concupiscence Per peccatum accidens malum an euill brought in by sinne Hypognost articul 4. And againe Aduersus libidinem si certas malum est this is a signe that concupiscence is euill because we striue against it cont Iulian. lib. 3. chap. 21. To affirme then that concupiscence is sinne and properly euill of it selfe is by Saint Pauls rule no heresie In the next place hee compareth vs to the Nouatians who denied that the Church had any power to reconcile men vnto God but onely by baptisme Such are wee he saith because wee take away the Sacrament of penance Answ. First the Nouatians denied recouerie or forgiuenesse of sinnes to those that fell after baptisme But wee affirme no such thing holding no sinne to be irremissible but blasphemie against the spirite according to the scripture and that it is neuer too late for men while they liue here vpon earth to repent them of their sinne and returne vnto God all this wee graunt and yet acknowledge no sacrament of penance Secondly if we are therefore heretikes because we refuse the popish sacraments of confirmation and penance receiuing onely two the sacraments of Baptisme and the Lords supper let Augustine beare vs companie who acknowledgeth no more Dormiente Adam fit Eua de latere sic de Christi latere effluebant aqua sanguis sacramenta quib firmatur ecclesia While Adam slept Eua was made out of his side so out of Christes side issued water blood the sacraments whereby the Church is established In the 7. place Bellarmine obiecteth the heresie of the Sabellianes which affirme one person onely to be in God and not three of this opinion was Michael Seruetus saith he Answ. True it is that this impious wretch Seruetns for this and such like heresies was worthily put to death at Geneua Is it not then great impudencie for the Iesuite to vpbrayde vs with those heresies which he himselfe knoweth are condemned by vs and iudged worthie of death So diuerse amongest them haue bene discried of heresie yea diuerse of their pope-holy fathers Marcellinus sacrificed to Idols Liberius subscribed to the Arians Honorius 2. was a Monothelite Siluester the 2. a Magitian and Necromancer Iohannes the 22. affirmed that the soules of the dead see not God before the resurrection These and diuerse heresies haue bene found euen in the popes chaire Woulde they now thinke them selues wel dealt withal if we should charge their whole Church with these heresies that haue bene maintained by some amongst them yet this hard measure they offer vs in blaming our whole Church for Seruetus heresie and such other Eightlie the Iesuite chargeth vs with the damnable heresies of the Manichees First they did not ascribe the beginning or cause of sin vnto free will but vnto the prince or God of darknes But wee saith the foule mouthed Iesuite are worse then the Manichees for we make God the author of sinne Ans. Here this malicious man doth shamefully belie vs for which of vs euer said that God is the author of sinne or who euer denied that mans free will was the cause of sinne A free will we confesse in man to doe euill without constraint or enforcing but not free at all to make choice of good as Augustine confesseth Liberum arbitrium non est idoneum quae ad Deum pertinent sine Deo aut inchoare aut peragere cont Pelag. hypognost articul 3. Mans free wil is not fit in diuine matters to beginne or finish any thing without God Secondlie saith the Iesuite the Manichees did accuse the fathers and patriarkes of the olde testament so saith he doth Caluine and the rest Ans. The Manichees did not onely condemne the patriarkes but reiected also the olde testament But wee both receiue the law the prophets as the oracles of God neither dowe condemne those holy persons as wicked men though wee excuse not all their infirmities but say with Augustine Sic
same Augustine also holdeth this perilous heresie quaest 127. ex vtroque mixtim or who so was the author of those questions Sanctus Petrus vxorem habuisse cognoscitur vt primatum acciperet inter Apostolos non ei obstitit generatio filiorum Hinc Apostolus eum qui vxorem habeat si in caeteris seruet mandata sacerdotem fieri debere posse ostendit S. Peter is knowen to haue had a wife and the begetting of children was no hinderance to his primacie among the Apostles a primacie of order he meaneth Whereby the Apostle sheweth that lie which hath a wife if in other things he keep Gods commaundements may and ought neuerthelesse to be made a Priest or Minister 4 Vigilantius fourth heresie as it pleaseth Bellarmine to call it was that it profited not a man to leaue all his riches and to betake himselfe to a religious that is a Monasticall life and the same saith he is defended by vs. Ans. Is not this a great heresie As though it were an euil thing to be rich or riches might not be well vsed S. Paul biddeth not rich men cast away their riches but that they do good and be rich in good works 1. Timoth. 6. 18. So saith Augustine Diuitiae seculares si desunt non per opera mala quaerantur in mundo si autem adsunt per opera bona seruentur in coelo Worldly riches if they be wanting do not seeke them by euill doing in the worlde and if thou haue them by good workes lay them vp in store in heauen epistol 1. epistolar 21. And againe speaking of Lazarus he saith Non est in hoc Lazaro meritum paupertatis sedpietatis There was not in Lazarus any merite or worth of pouertie but of godlines in Psal. 51. 14 In the next place the Iesuite laboureth by his cunning to intangle vs with the heresies of the Pelagians but he speedeth no better here than he did in the rest The first Pelagian heresie is they denied that there remained any originall sinne in the faithfull Of this heresie the Iesuite falsely accuseth Bucer Zwinglius Caluin Ans. First the Papistes themselues rather are guiltie of this heresie who affirme that concupiscence in the regenerate is no sinne nor against the commaundement Rhemist annot Rom. 6. 8 What is this els but to take away originall sinne cleane which if it be at all must of necessitie be sin Secondly Bellarmine did not here remember that olde saying Mendacem oportet esse memorem a lyer had neede to haue a good memorie for a little before Haeres 5. he accuseth the Protestants as if they should affirme that sinne euen in the regenerate raigneth and is aliue but here he casteth vpon vs the cleane contrarie opinion that wee should holde no originall sinne at all to remaine in the faithful See so well the Iesuite agreeth with himselfe Thirdly Our opinion then concerning originall sinne is this that it neither ruleth in the regenerate nor yet is cleane extinguished but as Augustine confesseth Concupiscentia Lex peccati cum paruulis nascitur in paruulis baptizatis a reatu soluitur ad agonem relinquitur Concupiscence the law of sinne commeth with children into the worlde the guilt thereof is loosed in baptisme but yet it remaineth still that wee may haue somewhat to striue against The seconde heresie of the Pelagians was that euerie sinne was mortall and worthie of death which the Iesuite also saith is affirmed by vs. Ans. First Augustine in none of his large and learned treatises which hee wrote against the Pelagians with whose heresies hee was as well acquainted as either Hierome or any els doth charge them with this opinion Secondly And no maruell for if this were a point of Pelagianisme hee was a Pelagian himselfe who thus writeth Inexcusabilis est omnis peccator vel reatu originis vel additamento propriae voluntatis siue qui nouit siue qui ignorat Quia ipsa ignorantia in ijs qui intelligere noluerunt sine dubitatione peccatum est in ijs qui non potuerunt paena peccati Euerie sinner is left without excuse either by the guilt of originall sinne or by default of his owne will whether hee that sinneth of knowledge or of ignorance for ignorance it selfe in those which refuse to vnderstande is sinne without doubt in those that can not the punishment of sinne Ergo in vtrisque saith hee non est iusta excusatio sed iusta damnatio Therefore in both there is no iust excuse but iust damnation Epistol 105. Here Augustine is of opinion that euen the least sinnes those which proceede of ignorance are in themselues mortall if God should deale with vs in the rigour of his iustice As the Scripture testifieth The wages of sinne is death Rom. 6. 23. which wordes are generally pronounced of all sinne Can it then be heresie in vs to affirme by the worde of God that all sinne is mortall 15 Bellarmine accuseth Beza of Nestorianisme that hee shoulde affirme two persons or hypostases to be in Christ which was the heresie of the Nestorians Ans. Whatsoeuer Beza hath thought or write in times past as that there are two hypostaticall â—nions in Christ one of his diuine and humane nature the other of his soule and bodie it is not nowe materiall as Saint Paul sayeth what they were in times past it maketh no matter to mee Galath 2. 6. Beza holdeth now no other opinion of the person of Christ than the Church of God euer helde for these are his own words Fatemur inquit personam filij ab ipso momento quo caro ipsius concepta fuit vnitam fuisse humanae naturae inseparabiliter ita vt non sint duo filij Dei sed vnus sit proprie Dei filius Iesus Christus verus Deus verus homo Wee confesse that the person of the sonne from the verie first moment of the conception of his flesh was so inseperablie vnited vnto the humane nature that there are not now two sonnes of God but one onely sonne of God properly Iesus Christ verie God and verie man lib. confession articul de Iesu Christo cap. 22. This is sound and Catholike doctrine and the same is the confession of Augustine Fatemur Christum carnem animam quoque humanam verbo vnigenito coaptasse quod esset vna persona vt Christus est verbum homo sed ipse homo anima caro Wee do confesse that Christ hath so ioyned his humane flesh and soule to the onely begotten worde to make one person that the same Christ should be both the worde and man but man consisting both of soule and bodie de Trinita Unitat. cap 7. This then is our beleefe that there are two natures in Christ the diuine and humane but both these do concurre to make one person 16 The sixteenth heresie which he obiecteth is al one with the twentieth to that place therefore we referre it 17 The Eutychians were condemned for heretikes
the like abstinence of all Christian people because all Israel was commaunded to keepe from their wiues 3 dayes before the Lord appeared in Sinai Exod. 19. Vowes Monkerie proued by the example of the Nazarites Rechabites amongst the Israelites Bellar. de Monach. lib. 1. cap. 5. Their lenten fast waranted by Moses Elias fourtie daies fast Rhemist Math. 4. Sect. 2. They say the Temples of Christians ought to be built ad similitudinem templi Salomonis after the similitude and patterne of Salomons Temple Bellarm. lib. 3. de cultu Sanctor cap. 3. Their consecrated oyle salt water ashes such trumperie they would warrant by the like ceremonies vsed in the law as the salt water Num. 5. the water mingled with ashes Num. 19. Bellarm. de cultu Sanctor li. 3. ca. 7. Their Chrisme which is vsed in the Popish Church in Confirmation brought in by superstitious imitation of the holy oyntment whereby the Priests and the tabernacle were annointed in the lawe Bellarmine de sacram Confirm lib. 2. cap. 8. The Masse a sacrifice propitiatorie because the Iewes had sacrifices for sinne Leuit. 4. 5. Bellarmine de Missa lib. 2. cap. 2. As though all those sacrifices were not types and figures of one onely propitiatorie sacrifice of Christ vpon the crosse Their priuate Masses wherein the Priest receiueth alone the people standing by authorised by the practise of the Priests in the law whosacrificed within and the people waited without Bellarmine ibid. cap. 9. As though the vaile of the temple was not rent asunder in the passion of Christ which before kept the people from the sight of the holy things and now the Papistes would draw the curtaine before their eyes still Popish Massing garmentes inuented to resemble the costly attyre of the high Priest in the lawe Bellarm. de Missa lib. 2. cap. 1 5. Whose rich ornaments and beautifull attire were euident types and figures of the spiritual beautie and excellencie of the kingdome and Priesthood of Christ Psalm 45. 9. 13. 14. The superstitious dedication of their Churches they borrow from the practise of the people vnder the law as the Church was solemnely dedicated in Salomons time in Esra his daies 2. Chronicor 7. Esra 6. And by the Machabees 1. Macchab. cap. 4. And therefore Christian Churches ought to be dedicated in like sort Bellarmine de cultu sanctor lib. 3. cap. 5. Whereas it is certaine that the solemne dedication of the Iewish temple was a liuely resemblance of the dedication of the true tabernacle which was the bodie of Christ Heb. 8. 2. And of the newe and liuing way dedicated vnto vs by the vayle that is his flesh Heb. 10. 20. And yet neuer did the Iewes vse halfe of those ceremonies but such toyes none at all in dedicating the temple as papistes doe in hallowing of theirs Such are the burning of tapers picturing of Crosses vpon the walles sprinkling of water and of ashes vpon the pauiment making of characters The Iewes themselues would blush to behold such things Bellarm. ibid. The adorning of their Churches with Images crosses vestements of siluer gold silke precious stone their gorgious and sumptuous buildings warranted by the example of Salomons temple which was beautifull both within and without Bellarm. ibid. cap. 6. yet they might haue knowen this that the beautie and glorie of the first house did shadow foorth vnto the Iewes the spirituall comelinesse and excellencie of the last house that is the Church of God vnder Christ. Haggeus 2. 10. And so saith the Prophete Esay speaking of the spirituall Temple I will laye thy stones with the Carbuncle and thy foundations with Saphirs Chapter 54. 11. Yet we denie not but that the externall Churches also of Christians ought to bee built and adorned with moderate cost after a decent and comely sort The priestes in the lawe were to iudge of leprous persons and to discerne their leprosie Leuitic 13. 14. Therefore Christians are nowe also bound to make particular confession and enumeration of their sins in the eares of the priestes Bellarm. de poenitent lib. 3. cap. 3. Yet the priestes were not to take knowledge of euery infirmitie or disease but of this contagious and infectious kinde howe then can they hence conclude that the knowledge of all sinnes both great and small belongeth to the priest And who knoweth not that herein the priesthood of the lawe did decypher the priesthood of Christ by whome our spirituall leprosies are discerned and cured Nay they doe not content themselues with an apish imitation of Iewish ceremonies but they also belie them and father vpon them such thinges as they neuer vsed as that they pray for the dead which it is certayne the Iewes to this day doe not And whereas the fact of Iudas Machabaeus is commended for praying for the deade 2. Machab. 12. 44. It seemeth to bee put into the storie by the author whosoeuer hee was of his owne for Iosephus who writte fiue bookes of those matters and out of whose workes this storie seemeth to bee abridged entreating of this place maketh no mention at all of prayer for the dead Lib. 3. cap. 19. And againe in this place prayer is made for open Idolaters which is contrarie to the practise of the popish Church who deny prayer to be made for those which die in deadly sinne In like manner they burthen the Iewes with authenticall vnwritten traditions besides scripture Such they had none as wee haue shewed before Loc. 1. Lastly the papistes doe farre exceede the Church of the Iewes in number of ceremonies but in lightnesse and vanitie of such childish toies the Iewes neuer came neere them or were once like vnto them We will giue one instance of the ceremonies vsed in baptisme First they touch the eares and the nostrels with spittle of the partie baptized that his eares may be opened to heare the worde and his nostrels to discerne betweene the smell of good and euill Secondly the priest signeth his eyes eares mouth breast forehead with the signe of the crosse that all his senses thereby may be defended Thirdly hallowed salt is put into his mouth that hee may be seasoned with wisedome and keept from putrifying in sinne Fourthly the partie is annoynted with oyle in his breast that he may be safe from euil suggestions betweene the shoulders which signifieth the receiuing of spiritual strength Fifthly he is anointed with the Chrisme in the toppe of the head and therby is become a Christian Sixtly a white garment is put vpon him to be token his regeneration Seuenthly a vayle is put vpon his head in token that he is now crowned with a royall diademe Eightly A burning taper is put into his hand to fulfill that saying in the Gospel Let your light shine before men Bellarmine lib. 1. de Baptism cap. 26. 27. I report me now to the Iewes if euer they vsed such toyes or do to this day in any of their rites and ceremonies So that wee
may iustly say with Augustine Ipsam religionem oneribus premunt vt tolerabilior sit conditio Iudaeorum qui legalib sarcinis non humanis praesumptionibus subijciuntur They cumber religion with their burdensome inuentions so that the Iewes case was more tollerable than theirs that liue vnder Poperie who were subiect onely to legall ceremonies not to the inuentions of men And thus wee see the weakenes of Popish religion and feeblenesse of their cause who through verie beggerie are constrained to patch vp their tattered garments with Iewes ragges Thus much for the first part Now to the next The second part of this Piller conteining the insufficient answers and solutions of our aduersaries AS most of the arguments which our aduersaries vse against the common cause of the Gospell and the truth do verie feebly and weakely conclude any thing against vs so their aunswers likewise which they shape vnto such arguments as they are pressed withall are verie simple and do bewraie the weaknesse of their cause Some particulars for examples fake wee will see Beeing vrged concerning prayers in an vnknowen tongue with that place of S. Paul If I pray in a strange tongue my spirite prayeth but mine vnderstanding is without fruite 1. Corinth 14. 14. That is such prayers are vnprofitable to the Church which it vnderstandeth not They answer that publike prayer is made vnto God not to the people and it is inough if God vnderstand though the people vnderstand not Bellarmine de verbo Dei lib. 2. cap. 16. obiect 2. A verie absurd aunswer for if it were sufficient that God vnderstandeth publique praiers they need not be vttered with the voice but conceiued onely in the heart the thoughts whereof are as well vnderstoode of God as the wordes of the mouth And the Apostle reasoneth cleane contrarie shewing that the vnlearned cannot say Amen to prayer not vnderstood v. 16. Ergo the vnderstanding also of the people is necessarie Whereas we alledge that place Apocal. 22. 18. If any man shall adde vnto these things God shall adde c. To proue the Scriptures to be sufficient and to conteine all necessarie matter to saluation and that nothing ought to be added to them to supply their wants Their answere is that Iohn doth onely forbid any addition to be made to that booke Bellarmine de verb. Dei lib. 4. cap. 10. resp ad secund obiect whereas notwithstanding the same sentence is pronounced els where generally of the whole word of God that nothing must bee added to it Deuteronom 4. 2. 12. 32. Prouerb 30. 6. We againe reason thus The whole Scripture is profitable to teach to improue c. as S. Paul saith 2. Timoth. 3. 16. therfore the Scriptures conteine all things necessarie to saluation we neede no other helpes Their aunswere is that S. Paul saith not the Scriptures onely are sufficient to these purposes but that they do ad haec omnia prodesse iuuare they do profite and help towards these purposes Bellarmine ibid. As though it followeth not in the same place that the man of God may be absolute being made perfect to all good workes v. 17. If the Scriptures then work an absolute perfection in men touching the former duties then are they not onely profitable but sufficient To proue that although Christ in the verie first moment of his conception was perfect God perfect man yet as man receiued not at once the fulnes of wisedome but grew vp encreased therein daily we vrge that place in Luke And Iesus increased in wisedome and stature cap. 2. 52. They aunswere he did encrease opinione hominum onely in the opinion of men whereas it followeth in plaine and direct wordes in the text He encreased in the forenamed graces both with God men Bellarm. de Christi anima lib. 4. cap. 5. resp ad 3. loc To that place Mark 13. 32. of that day and houre knoweth no man no not the Angels which are in heauen neither the sonne him-selfe saue the father which words plainly shewe that Christ as man onely knoweth not the time of his comming to iudgement They frame this aunswere Non scit addicendum alijs The sonne of man is said not to knowe it that is to declare it to others but to keepe it secrete to himself Bellarm. ibid. This answere is verie insufficient for as the sonne knoweth it not so neither doe the Angels if the sonne be said not to know it to tel others yet knoweth it in himselfe so likewise the Angels should know it to themselues though not for others but I thinke they will not saye that the houre of Christs comming is reuealed to the Angels Againe as the sonne is said not to know it so the Father is said to know it if the Sonne onely know it not to reueale it to others then the Father knoweth it to the intent he should declare it to others but neuer yet was it declared to any creature nor euer shall till Christ suddenly appeare in the cloudes Wheras S. Peter saith whom God raised vp loosing the sorrows of hell as the Rhemists translate Christ they say loosed other men frō those dolours of hell Rhemist in eum locum Bellarm. de Christ. lib. 4. cap. 8. yet it followeth because it was impossible for him to be holden of it these sorrowes therefore were loosed which Christ was in for awhile but could not be long kept there namely the sorrowes of death as wee doe read agreeable to the Greeke text not the sorrowes of hell It is therefore but a childish shift which they vse contrarie to the sence words of the text Being vrged with that scape that Peter made Galath 2. for the which he was reproued of Paul they shoote out these words Sine dubiopeccatum illud aut veniale ac leuissimum fuit Either it was a veniall and most light offence or he offended onely materially that is erratum quoddam fuit sed absque Petri culpa an error was committed but without any fault at all of Peters Bellarm de Pontif. lib. 1. 28. A most grosse and absurd aunswere First Saint Paul saith he withstoode Peter to the face that is openly and plainly rebuked him and not without iust cause for hee was to bee blamed Galath 2. 11. Secondly Peters fault was that he constrained the Gentiles to doc like the Iewes v. 14. And by his example he caused the Iewes and Barnabas to dissemble Is dissimulation then so small an offence or was it so light a fault to constraine the Gentiles Iudaizare to play the Iewes or was Paul so vndiscreete so sharply to reproue so worthie an Apostle for so small a fault Thirdly And what doctrine is this that a man may sinne and not be guiltie of sinne may do a fault and not be faultie as though sinnes committed ignorantly and vn wittingly doe not bring a guilt with them albeit not so great and heynous as sinnes willingly done For to what end els were
all sinnes and make the offender guiltie much or little Otherwise there should not haue needed any sacrifices to be prouided in the law for sinnes done of ignorance Leuit. 4. Whatsoeuer is not of faith is sinne Rom. 14. 23. He sayth not whatsoeuer is done of malice or wilfulnes but whatsoeuer is not of faith that is of a sure ground done with certaine knowledge and perswasion and according to a good conscience as Bernard expoundeth the place De fide vera non falsaputo dixisse Apostolum omne quod non ex fide peccatum quia fides falsa fides non est Non autem ex fide vera bonum creditur quod malum est I thinke the Apostle spake of a true not a false faith in that place Whatsoeuer is not of faith is sinne because a false faith is no faith and by a true faith a man can not beleeue that to be good which is euill lib. de Dispensat Therefore all sinnes done ignorantly and simply though the intent be neuer so good do make the partie that sinneth guiltie and faultie Distinct. 57. There is a double certaintie of saluation Certitudo infallibilis an infallible certitude which a man cannot haue in this life certitudo humana moralis a morall and humane certitude and this is sufficient for a man to rest himselfe vpon Bellarm. de Sacram. lib. 1. cap. 28. Contra. First they speake contraries for how can there be a certitude not vnfallible for that that is certaine is vnfallible and what is fallible is vncertaine Secondly The Apostle saith otherwise Giue diligence to make your calling and election sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sure without staggering or wauering For if ye do these things ye shall neuer fall 2. Peter 1. 10. Is not this an vnfallible certitude whereby a man shall be assured neuer to fall If this might not be attained vnto in this life S. Peter would not exhort vnto it Distinct. 58. I let passe here their idle fansies and fonde schoole distinctions not fit to bee vsed by boy Sophisters much lesse by men that would be counted graue diuines As how there are causae morales iustificationis aliae causae Physicae Morall causes of our iustification and Physical or naturall causes Bellarm. de effect sacram lib. 2. cap. 11. Contra. This distinction is repugnant to the Iesuites own doctrine for faith is no Morall but a Theologicall vertue as he distinguisheth them but it is faith that iustifieth Rom. 5. 1. Ergo no morall vertue Themselues also exclude the workes of nature from being any cause of iustification how then can there be any Physicall causes for in deede our iustification is no Physicall or naturall but a metaphysicall and supernaturall worke Distinct. 59. Not much vnlike to this is that distinctiō of dolor summus intensiuè appretiatiuè Our sorrow is greatest intensiuely when it is in the highest degree It is the greatest appretiatiuely or in estimation when as wee sorrow not for a thing as much as wee can yet wee had rather loose other things than loose that As a godly man may mourne intensiuelie for the death of his children more than for his sinnes yet hee had rather loose his children than the fauour of God True contrition then requireth sorrow in the highest degree appretiatiuè but not intensiuè Bellarm. lib. 1. de poenitent cap. 11. Contra. It is not possible that a man should weepe more for that which hee lesse esteemeth And if a man mourne more for a temporall losse than for his sinnes hee mourneth not a right Therefore sorrow for our sinnes ought to be the greatest in the highest degree intensiuè And thus true sorrow is described in the Scriptures Wee roare like Beares and mourne like Doues Esay 59. 10. Beholde O Lorde how I am troubled my bowels swell my Liuer is powred out vpon the earth Ierem. Lament 1. 20. O that my head were as the waters and mine eies as fountaines of teares Ierem. 9. 1. Cut off thine haire O Ierusalem and cast it away and take vp a complaint Ierem. 7. 29. They shall mourne like Doues smiting vpon their breastes Nahum 2. 7. In that day shall there be great mourning in Ierusalem as the mourning of Hadadrimmon in the valley of Megiddo Zachar 12. 11. Thus the Prophets did vse to describe true sorrow for sinne than the which none could be greater as Moses saith Seeke the Lorde with all thine heart and all thy soule Deut. 4. 29. Wherfore sorrow for sinne ought to be the greatest and chiefest of all other euen intensiuè as wee haue said Distinct. 60. Many such goodly distinctions they haue as to shewe that two bodies may be in one place they haue inuented this distinction there is duplex diuisio extrinseca respectu locs intrinseca ratione subiecti There are two kindes of diuision of one thing from another the externall diuision in respect of place the internall in respect of the subiect And so when two bodies are in one place they are internallie distinct from themselues though they be not distinct and diuided in place the first diuision is taken away not the second Bellarm. lib. 3. de Eucharist cap. 3. See what iugling here is and all to breede an impossible conclusion for seeing euery bodie hath his proper place yea spirites haue their proper definite places much more bodies two bodies then must haue two places vnlesse they be mingled and incorporate together and so make but one bodie Thus they distinguish of the being and subsistence of the accidents of bread and wine in the Eucharist without their subiects sunt in se negatiue non positiuè they haue a being in themselues negatiuely not positiuely Bellarm. lib. 3. de Eucharist cap. 24. Is not this good stuffe I pray you what is esse negatiue to be with a negatiue that is put the negatiue non to esse and so non esse by this skilfull Philosophie shall be esse not to be is all one with to be Such toyes these vaine men do traine vp their schollers in and thinke by them to deceiue the worlde I will trouble the Reader at this time with no more of their stuffe by these examples alreadie set foorth wee may giue our iudgement of the rest That their distinctions are lewd sophisticall and vaine inuentions to obscure the truth withall and not woorth a rush all distinctions wee condemne not wee knowe they haue their profitable vse for the finding out of truth and discouering of falshood but such distinctions as serue to countenance errour superstition against the manifest truth of Gods worde such as are these Popish distinctions wee vtterly abhorre condemne Of such distinctions we may say as one of their owne fellowes said of that distinction of Simonie There were Simoniaca de sui natura there were Simoniacall things by nature forbidden by the worde of God as to buy or sell Sacraments Simoniaca iure positiuo Simoniacall things by the positiue lawe and constitutions of
sacrifices appointed in the law for sinnes of ignorance Leuitic 4. Where we alleadge the example of Saint Paul that appealed vnto Caesar saying thus I stand at Caesars iudgement seat where I ought to be iudged Act. 25. 10. to proue that as Paul so Peter and his successours were subiect to the terrene and secular power of the Emperours Their aunswere is that there is not the like reason of Heathen and Christian gouours for vnto them euen the chiefe Bishop was subiect in ciuile causes But when Princes became Christians they then were to submit themselues to the Pope as sheepe to the shepheard Bellarm. de Rom. Pontif. lib. 2. cap. 29. A worthie aunswere as though the Gospell did abridge the lawful authoritie of Princes for if it were the right of heathen Emperours to be supreme Iudges of all persons otherwise the Apostle would not voluntarily haue appealed to an vnlawful and vsurped power Much more may Christian Princes challenge the same right They cannot aunswere that Caesar had this power by vsurpation for the Apostle was not compelled thereunto but made free choyce of Caesar to be his Iudge To proue that it is not lawful nor conuenient for one the same man to be both an Ecclesiasticall temporal Prince We bring forth these such like places of Scripture It is not meete we should leaue the worde of God and serue tables Act. 6. 2. No man that goeth a warfare entangleth himselfe with secular busines 2. Timoth. 2. They answere vs that it is not meete an Ecclesiasticall person should attend vpon base offices as to be a Cator or prouider of victuals to be occupied in buying and selling and such like Bellarm de pontif lib. 5. cap. 10. But they haue saide iust nothing for who seeth not that these secular affaires are forbidden not so much because of their basenes or vilenes as because they are lettes and impediments vnto the pastorall function Now it is most plaine and euident that the charge and care of ciuil gouernement are as great nay a greater distraction of the minde than the executing of smaller and baser offices and require greater studie and industrie and therefore do as well nay much rather hinder and let the progresse of spirituall matters And yet further to shewe what a friuolous and feeble aunswere they haue made our Sauiour Christ saith to put all out of doubt Who made mee a iudge or deuider ouer you Luk. 12. 14. They will not say I trow that these are base and vile offices to be a Iudge of controuersies and a deuider of lands and hereditaments to giue vnto euerie man his owne yet euen these principall prerogatiues of ciuil gouernement our Sauiour doth refuse as vnfit to be matched with the preaching of the Gospell Whereas wee inferre vpon Peters example Act. 10. 26. who forbad Cornelius to worship him that Saints and holy men are not therefore to be adored with any religious worship It is aunswered that Cornelius did well and as he ought in worshipping Peter but Peter of modestie refused to take it at his hands Bellarmine de sanct lib. 1. cap. 14. Yea but Peter rendereth a reason For I am also a man v. 26. insinuating that such religious worship belonged vnto God not vnto man If it be then a point of modestie onely for the creature to refuse that homage which is due to the creator then was this modestie in Peter That there was and is one and the selfe same substance both of the sacraments of the olde Testament and of ours wee proue it by Saint Paules wordes They all did eate of the same spirituall meate and did all drink the same spirituall drinke 1. Corinth 10. 4. Answere is made that they did eate and drinke the same spirituall meate and drinke amongst themselues not the same with vs Bellarmine de Sacram. lib. 2. cap. 17. which is but a vaine shift for the Apostle addeth They dranke of the spirituall rocke that followed them and the rocke was Christ v. 4. Now Christ is the same spirituall rocke both vnto vs and vnto them not vnto them onely among themselues or to vs onely but both vnto them and vnto vs. That the baptisme of Iohn and the baptisme of Christ was one and the same in substance and of the same efficacie and force we proue it thus Iohns baptisme was the baptisme of repentance for remission of sinnes Luk. 3. 3. So also was the baptisme of Christ repent and be baptized euerie one of you in the name of Iesus Christ for the remission of sinnes Act. 2. 38 Ergo there was the same fruite and effect of each baptisme They doe aunswere vs thus No sayth the Iesuite there is not the like reason of both for repentance went before Christes baptisme as a necessarie preparation thereunto but it followed Iohns Baptisme as an effect thereof Bellarm. de baptis lib. 1. cap. 23. This answere is too vayne and friuolous for in repentance are two things the purpose of hart Act. 11. 23. and the amendement of life which consisteth in beeing buried and dead vnto sinne and rising vp to the newnesse of life Rom. 6. 4. This purpose and vow of heart with confession of sinnes went as well before Iohns baptisme as Christes for the people first came and confessed their sins and then were baptized of Iohn Math. 3. 6. Luke 3. 12. And as for amendement of life which is the accomplishment and fruites of repentaunce it neither went before Iohns baptisme nor Christes not Iohns by their owne confession not Christs for in the same instant that the Apostle said Repent be baptized Act. 2. They were baptized so that the time serued them not to shew the fruites of repentance and by baptisme wee are buried vnto sinne and raysed vp to newnesse of life Rom. 6. 4. But the fruites and efficacie of baptisme goeth not before but followeth after thus the vanitie of their answeare is vanished and blowen away Whereas wee obiect that saying of Christ Except yee eate my fleshe and drinke my blood yee haue no life in you Iohn 6. 53. That it can not bee vnderstood of the Eucharist as our aduersaries doe expound all such places in that chapter for then no man could be saued without this sacrament which were an absurde and hard saying And so both infantes which are not fit to receyue it and all such as are preuented by some remedilesse necessitie should be cut off from the hope of saluation They answere thus first that the place is to bee vnderstood onely of those that are Adulti of yeares of discretion not of infantes And agayne all men are bound evther to communicate reipsa aut desiderio either in verie deade or else in vowe and desire Bellarm de sacram Eucharist lib. 1. cap. 7. resp ad argum 3. This answere is like vnto the rest verie insufficient and may bee turned vppon themselues for whereas they vrge the necessitie of baptisme out of these words of