Augustine taketh it But here first I oppose our Rhemists iudgement against Bellarmine for they denie that this place serueth to describe Antichrist belonging onely to the Apostles times Bellarmine saith it doth most properly decipher Antichrist 2. The great Antichrist shall denie Christ no otherwise then other Antichrists and heretikes did in the Apostles time for they are all Antichrists 1. Iohn 2.18 and he giueth one rule to know them all by vers 22. But the Antichrists then denyed not Christ apertly but couertly Ergo so shall the great Antichrist The first is true that the olde heretikes did not plainly denie Christ to bee come in the flesh but some denied his humanitie some his diuinitie some his person Augustine sayth Arriani hoc negant licet verbis fateātur the Arrians deny that Christ is come in the flesh though they confesse it in word for he that doth not confesse that Christ is equall vnto God denieth Christ in the flesh and so of other heretikes The second also is as true that Antichrist who is no other but the Pope shall also cunningly and couertly denie Christ for he that denieth the offices of Christ denieth Christ As Augustine sayth of Peters deniall Quicquid eius negauit ipsum negauit Tract in Iohann 66. whatsoeuer hee denyed of or belonging to Christ he denied Christ. So the Pope denieth Christ to bee our Prophet King and Priest His propheticall office he defaceth and in effect denieth in disgracing the scriptures saying they are imperfect and conteine not all matters necessary to saluation that their authoritie bindeth vs not without his allowance His Kingly office in making himselfe Christs Vicar and Vicegerent vpon earth in making new lawes sacraments ordinances beside Christs as necessarie to saluation as the rules of the Gospell His priesthoode in setting vp a new propitiatorie sacrifice in the abominable Masse beside the onely sacrifice of attonement vpon the Crosse in making other mediators and intercessors beside Christ and such like whereof wee shall haue occasion to entreat afterward more at large Ergo the Pope in denying the offices of Christ denieth Christ and so is Antichrist 2. Hee shall make himselfe Christ and Messiah which the Iesuite would prooue out of Iohn 5. ver 43. If another come in his name him will yee receiue But the Pope commeth not in his owne name but in the name of Christ hee calleth himselfe Christs Vicar Ergo hee can not bee Antichrist Bellarm. Answere First It is not necessarie that Antichrist should openly professe himselfe to be Christ in name but he shall doe it opere indeede and that closely and couertly for those whom Christ calleth pseudochristos false Christs Matth. 24.23 Iohn calleth Antichristos Antichrists 1. Iohn 2.18 False prophets therefore are false Christs Antichrists yet all those false prophets and heretikes did not in name and outward profession make themselues Christs 2. The Pope of Rome in effect maketh himselfe Christ for who but Christ is the head of the Church who but Christ is superiour to the Angels and to commaund them who but Christ can make sacraments and articles of fayth But all this the Pope taketh vpon himselfe to doe yea the Iesuite is not ashamed to say that he hath the same office which Christ had being vpon earth lib. 5. de pontif cap. 4. And whereas they say the Pope commeth in the name of Christ it shall as much profite him it being not in trueth but in colour onely and shew as it shall profite the false prophets to say in the day of the Lorde Haue not wee in thy name prophecied and cast out diuels Matth. 7.22.23 to whome Christ shall make answere Verily I know you not 3. Antichrist shall openly name himselfe God and commaund men to worship him as God 2. Thessal 2.4 But this doth not the Pope Ergo hee is not Antichrist Bellarm. Answere First If Antichrist should be such an one you might haue found amongst the Emperors of Rome diuers Antichrists for such an one Caligula was that commaunded temples to be erected in his name and his images to be set vp to be worshipped yea in the temple at Ierusalem 2. Saint Pauls wordes will not beare any such sence he shall sitte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God and your vulgar Latine hath ostendens se tanquam sit Deus shewing himselfe as though he were God that is in deede and effect not in open profession for hee should sit and be worshipped in the temple as God howe then can it bee called the temple of God being thus a temple of most grosse Idolatrie 3. The Pope in effect maketh himselfe a god vpon earth for he can dispence against the law of nature the law of GOD agaynst both new and olde testament as we haue shewed before quest 9. of this Controuersie yea Bellarmine sayth he may by his Apostolike authoritie dispence with the precepts of the Apostles cap. 14. He is able to change the nature of things and of nothing to make thinges to bee of wrong to make iustice c. Pope Nicholaus distinct 96. yea it is sayd of the Pope that hee is neither GOD nor man but a middle thing betweene both Pope Boniface I pray you then what is he he is no Angel for he is aboue them and commaundeth them Papa Angelis praecipit the Pope commaundeth Angels He must then either be a God or a diuell by your owne confession choose which you will Nay they doe make him a playne God Es alter Deus in terris an other God vpon earth and they salute him by these names Dominus deus noster Papa our Lord god the Pope Thus it is proued that the Pope both by his deedes as also by his titles doth make himselfe god vpon earth 4. Antichrist say they shall take away all worship yea of Idols and shall commaund nothing to be worshipped but himselfe 2. Thessal 2.4 the worde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numina all things that are worshipped But so doth not the Pope for he prayeth to Saints adoreth the bodie of Christ on the altar Ergo. Bellarm. cap. 14. Rhemist 2. Thess. 2. sect 10. Answere First the text prooueth not that hee shall take away all Idols or thinges worshipped but shall exalt himselfe agaynst them and make smal account of them The place also of Daniel is playne 11.37 Hee shall not regarde the God of his fathers nor care for any God but shall magnifie himselfe aboue all And in his place shall he honour the God Mauzzim and the God which his fathers knew not shall hee honour with golde and siluer Out of this place we gather two thinges first that Antichrist shall bring in a strange God which his fathers neuer knew so hath the Pope inuented a breaden God which he honoureth with golde and precious stones making more account of it then of any image or relique whatsoeuer Secondly yet he shal magnifie himself aboue all such Gods Images Roodes
so well knowne in stories that I neede not come to particulars 6 Antichrist is called a wicked man and a man of sinne vers 3.8 And where shall you finde more wicked men then among the Popes Siluester the 2. gaue his soule to the diuell to obtayne the Papacie Fox pag. 167. Benno reporteth of Hildebrand that he poysoned sixe Popes to come to the Popedome Pope Stephen and Sergius tooke vp the bodie of Formosus and mangled it cutting off his head and fingers and so cast it into Tibris Fox pag. 120. We haue heard before what a holy Father Pope Iohn the 13. was he lay with his owne sister and with his fathers Concubines playing at dice called for the diuell was slayne in adulterie And was it not I pray you a common prouerbe in England He that goeth to Rome once seeth a wicked man he that goeth twise learneth to know him he that goeth the third time bringeth him home with him Fox pag. 841. argument Illyrici The third place we doe take out of the Apocalyps chap. 9. where is a playne storie set downe of the Pope 1 vers 1. He is a starre fallen from heauen he is departed from the ancient faith of Rome to superstition and idolatrie 2 He hath the key of the bottomlesse pit who giueth the crosse keyes in his armes but the Pope who sayth hee may euacuate all Purgatorie at once if hee will but he Who sayth he may Pleno iure currus animarum plenos secum ad tartara detrudere by full right carrie downe to hell with him charriots Ioden with soules cap. si Papa distinct 42. Is not this the Pope who then more fitly may be sayd to haue the key of the bottomlesse pit 3 There arise out of the bottomlesse pit a great flocke of Locusts that is the innumerable sort of begging Friers for they are in euery respect described First compared to Locusts for their number vers 3. There were an 100. diuers sorts of Friers Fox pag. 260. Secondly they had power giuen them for fiue moneths that is as Walter Brute expoundeth it taking a moneth for thirtie dayes a day for a yeere as it is prophetically taken an 150. yeeres for so long it was from the beginning of the Friers vnder Innocent the 3. anno 1212. to the time of Armachanus who preached disputed and wrote agaynst the Friers about anno 1360. Fox pag. 414. Thirdly they shall sting like Scorpions not slay all at once but venome and poyson the conscience with the sting of their pestilent doctrine Fourthly other parts also of the description agree as vers 7. They are as horses prepared to battaile that is stoute ambitious their haire as the haire of women that is they shall be effeminate and giuen to the lusts of the flesh their teeth as the teeth of Lions they by valiant begging shall deuoure the portions of the poore as it was well proued in King Henry the 8. dayes in the Supplication of beggars that the summe of the Friers almes came to a great summe in the yeere for the fiue orders of Friers had a penie a quarter for euery one of euery housholder throughout England that is for them all twentie pence by the yeere suppose that there be but ten housholds in euery towne and let there be twentie thousand parishes and townes in England it will not want much of twentie thousand pound Thus had they Lions teeth that is consuming and deuouring Lastly they haue a King vers 11. whose name is Abaddon a destroyer for the Pope their chiefe prince and patron hath by his Antichristian doctrine layd wast the Church of God Argument Chytraei The fourth place of scripture wee will take out of the 17. of the Apocalyps there the seate of Antichrist is described First vers 5. It is called Babylon the citie which raigneth ouer the Kings of the earth vers 18. This can be no other but Rome which then had the Empire of the whole world Secondly It is the citie built vpon seuen hils or mountaynes vers 9. that is no other but Rome Thirdly the whore which is Antichrist shall sit vpon the beast with seuen heads and ten hornes that is shall succeede in the Empire and haue the authoritie thereof so hath the Pope Fourthly the ten hornes that is the Kings of the earth shal giue their authoritie to the beast but afterward shall deuoure her flesh Euen so the Kings of the earth by their sword maintayned the authoritie of the Pope But now being taught by the Gospell they are made the Lords free men and begin to subdue their neckes from his yoke The fift place is 1. Iohn 2.22 Who is a lyar but he that denyeth that Iesus is Christ the same is Antichrist that denyeth the father and the sonne Euen so the Pope of Rome though not openly and apertly yet closely and subtilly is an enemie vnto the whole trinitie He exalteth himselfe aboue God the father because he taketh vpon him to dispense not onely agaynst the lawe of nature but agaynst the lawe of God the morall law and agaynst the precepts both of the old and new testament but a lawe cannot be dispensed withall but by the same authoritie or greater Agaynst Iesus Christ he exalteth himselfe and all his offices he denyeth him to be the onely Prophet saying the scriptures are vnperfect and that their traditions are also necessarie to saluation Agayne he maketh other bookes scripture then those which are Canonicall His kingly office he doth arrogate to himselfe in making lawes to binde the conscience in ordayning other Sacraments in granting Indulgences and Pardons saying that he is the head of the Church His Priesthood he is an enemie vnto constituting another priesthood after the order of Melchisedech then that of our Sauiour Christ which begun vpon the Crosse and remayneth still in his person being incommunicable to any other creature yet they make euery sacrificing Priest to bee of the order of Melchisedech He impugneth the office of the holy spirit counting that prophane which the holy Ghost hath sanctified as marriage and meates arrogateth in all things the spirit of truth not to erre applieth the merites of Christs passion after his owne pleasure by Pardons Indulgences by ceremonies and Sacraments of his owne inuention Fulk 2. Thess. 2. sect 10. Ergo we conclude out of S. Iohn that seeing he denieth Iesus to be Christ he is Antichrist Sixtly S. Paul sayth that Antichrist shal be an aduersarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Thess. 2.4 An aduersarie in doctrine teaching cleane contrarie to the Gospell of Christ so doth the Pope 1 The scripture sayth wee ought to put our trust onely in God and not in man Ierem. 17.7 and to call vpon God onely in the day of trouble Psal. 50.15 and to worship him in spirit and truth Iohn 4.24 The Papists say cleane contrarie that we must call vpon Saints and beleeue they can helpe vs and they teach vs to fall downe before
sometime in Rome also tribuni plebis the officers for the people had the chiefe authoritie Now of all these in common-wealth matters the first kinde is the best and safest the Monarchical or princely gouernement The question now is whether the same forme ought to bee reteyned in Church-gouernement and in this question certaine things are to bee obserued First that wee haue not to deale in this place with that part of Ecclesiasticall regiment wherein the prince hath interest as in ordayning Ecclesiasticall Lawes and seeing to the execution thereof but the question is onely of that regiment Ecclesiasticall which is proper to the gouernors of the Church which consisteth in the ministerie of the word and Sacraments in ordaining and electing of Church-ministers in the dispensing of the keyes of the Church in the Ecclesiasticall censures and discipline and such like whether in the Church there ought to bee one chiefe Bishop from whom all other receiue this power in the premisses Secondly the question is not of the spirituall gouernement of Christ who is the chiefe Monarch and King of his Church but of the outward and externall regiment vpon earth Thirdly wee speake not of the state of any particular Church either nationall prouinciall or oppidall but of the generall state of the Church whether ouer all Churches there ought to be one chiefe Bishop These things premised wee come now to the question The Papists THat there ought to bee one chiefe Monarch and high Bishop ouer all the Church in all Ecclesiasticall matters for the deciding of controuersies preseruing the vnitie of the Church from whom all other Ecclesiasticall Ministers doe receiue their power and authoritie they thus would proue 1 The militant Church is in all things answerable and correspondent to the triumphant companie in Heauen as Heb. 8.5 Moses was bid to make all things according to the paterne shewed in the Mount But in heauen there is beside God himselfe a Monarch and chiefe commaunder of the Angels euen Michael the Archangel Reuel 12.7 Michael and his Angels fought Ergo it ought to be so vpon earth We answer First the Church vpon earth neither is nor can be altogether like to the celestiall congregation for there is no temple Reuel 21.22 There shall enter no vncleane thing and many such like differences there are We are bid to follow them in holines and obedience so farre wee must imitate the Angels as in the Lords prayer 3. Petit. As for imitation and conformitie in other things we haue no such commaundement we are promised hereafter to be like them but that is not yet Neither doth that place proue any such thing Heb. 8. For how followeth it Moses was shewed a paterne to make the Tabernacle by Ergo the Church hath a paterne of her gouernement from Heauen When they can shew any such paterne reuealed in the word for their dreames and phantasies we wil not beleeue for the Church as Moses had for the Tabernacle then they shall say somewhat 2 It is a vaine controuersie so to descant of the Angels as to appoynt them a Captaine and commaunder and to make nine orders or bands of them as our Rhemist annot 1. Ephes. vers 21. These are but their dreames they haue not a worde in Scripture for it And concerning Michael they are much deceiued for in that place Apocal. 12.7 Christ is called Michael Michael and his Angels fought against the Dragon And who I pray you is the chiefe Captaine of the Church against the diuell and his hoast but Christ And so is it expounded verse 10. Now is saluation in Heauen and the strength and Kingdome of our God and the power of his Christ Here hee is called Christ who before is Michael In other places also Michael is vnderstood to be Christ as Dan. 10.21 there is none that holdeth with mee but Michael your Prince here Michael is the prince of the Church and not of the Angels And that Michael is not the prince of the Angels as our aduersaries meane taking Michael for an Angell it is proued out of the 13. verse Michael one of the chiefe princes the Angels are all called princes and not one to bee prince aboue them Likewise the nature and signification of the word Michael agreeth hereunto for it is compounded of three hebrue particles as much as to say one that is equall vnto GOD which name in that sense cannot bee giuen vnto any creature Further Epistle Iud. 9. there is mention made of Michael the Archangell who stroue against the diuell and saide the Lord rebuke thee Sathan where the Apostle alludeth to that place of Zacher 3.2 where the very same words are found but there the prophet calleth him Iehouah that spake those words and here the Apostle calleth him Michael so that in this place it must needes bee vnderstoode for Christ. But to conclude we denie not but that Michael may bee the name of some glorious Angell but out of these places it cannot bee proued And againe we will not stand with them but that there may be degrees of excellencie amongst the Angels as there shall be amongst the Saints but that any one hath any such soueraigne and commaunding authoritie ouer the rest it is a curious and presumptuous surmise 2 The Church of the olde Testament was a figure of the Church vnder the New but they had a high Priest aboue the rest Ergo there ought to be now We answere First we graunt the high Priest was a figure but neither of Peter nor Pope but onely of Christ for in two things did the high Priest resemble Christ in offering of sacrifice so hath Christ offered vp himselfe Heb. 7.27 and in entring into the sanctuarie to make attonement for the people so Christ is entred into the Heauens to appeare in sight for vs before God as the apostle saith Heb. 9.24 I trow in neither of these the high priest could be a type either of Peter or Pope 2 Neither doth it follow because there was an high priest in one countrey therefore there ought to bee one ouer the Churches in al countries as the Iesuite frameth an other argument by a comparison because a bishop is ouer his diocesse a Metropolitane ouer his prouince there may bee as well a Pope ouer the whole Church For by the same reason because a Lorde may bee the chiefe in his seignorie a Duke in his prouince a Prince in his Kingdome therefore there ought to bee an Emperour ouer all the world or as Master Caluine saith because one fielde is committed to one Husbandman to dresse and to till therefore the whole Worlde may which were a thing impossible The Protestants THat there ought not to be any one chiefe Bishop Pope or prelate to exercise iurisdiction ouer the whole Church wee doe thus make it good 1 We acknowledge no head of the Church but Christ neither doth the Scripture attribute this title of Maiestie ouer the whole Church but onely to Christ. If
Rhemist annot Phiâ—ipp â— sect â— Apocal. 13.17 The Protestants 1. THe bowing at the name of Iesus as it is vsed in poperie to bend the knee at the sound thereof is not commaunded in this place which sheweth especially the subiection of all creatures of Turkes Iewes infidels yea of the deuils themselues to the power and iudgement of Christ. Secondly Protestantes haue onely taken away the superstitious abuse of the name of Iesus Thirdly the kneeling at the name of Iesus is superstitiously abused in popery for the people stoupe onely at the sound not vnderstanding what is read and so make an idoll of the Letters and syllables adoring and worshipping the very name when they heare it or see it And againe in sitting and not veyling at the name of Christ Immanuel God the father the sonne and the holy Ghost and bowing onely at the name of Iesus Fulk ibid. Fourthly due reuerence may be vsed to our Sauiour without any such ceremony of capping or kneeling Fulk Neither doe we bind any of necessitie to vse this reuerence to the name of Iesus as the Papists doe which think that Christ cannot otherwise be honoured neither doe we iudge and condemne those that doe vse it being free from superstition and grounded in knowledge and carefull not to giue offence for superstitious and offensiue ignorance is not in any case to be defended Fiftly this outward reuerence to the name of Iesus was first taken vp amongst Christians because of all other names it was most derided and scorned of the Paganes and Iewes and therefore they did the more honor it But now there is greater daunger of popish superstition in abusing holy things then of prophane paganisme in vtterly contemning them and therefore there is not such necessary and iust occasion of vsing this externall gesture now as was in former times It was not vsed of necessity then much lesse now THE SIXT QVESTION CONCERNING Temples and Churches THis question hath diuerse partes First of the forme and situation of Churches Secondly of the end and vse of Churches Thirdly of their ornaments Fourthly of the dedication of Churches Fiftly of thinges halowed and consecrated for Churches THE FIRST PART OF THE SITVation of Churches The Papists THe Churches and Temples of Christians say they are most conuenientlye and haue bene of auncient time builded toward the East Bellarmine libro tertio capite tertio de sanctis Argu. 1. Paradise was built in the East Genes 2.8 and therefore we ought to pray that way for desire we haue to our Country Ans. 1. Paradise was then Eastward vnto Moses and the Israelites being in the Wildernes when he wrote this storie but it cannot be East to all Christian nations for Paradise being planted in Eden which was part of Mesopotamia must needes be West to the Persians South to the Scythians and Tartarians North to the Aethiopians wherefore this reason is not generall for all Churches in Christian nations Secondly it skilleth not where that earthly Paradise is situate our heauenly Paradise is in heauen which is euery where open to all true beleeuers Argu. 2. Wee looke for Christ to come in the East to iudgement therefore we pray toward the East As the lightning shineth from the East to the West so shall the comming of the Sonne of man be Math. 27.24 Therefore he shall appeare toward the East Bellarm. ibid. Ans. 1. By that similitude of the lightening the sodainnes of his appearing not the place is declared Secondly it is great presumption to define that which the Scripture hath not reuealed Christes comming is onely generally set downe he shall come in the cloudes Math. 24.30 And we shall be caught vp in the cloudes 1. Thessal 4.17 There is no particular description of the place The Protestants TO vs it is no matter which way Churches are builded we may turne our selues in praier as well toward any one parte of the heauens as an other Neither doe we refuse to pray in Churches builded toward the East But that our Oratories and places of praier ought rather to be builded that way then any other out of the Scripture it cannot be proued and we holde it as a meere superstitious opinion Argu. 1. S. Paul exhorteth men euery where to lift vp pure handes 1. Tim. 2.8 He saith In euery place without exception whether toward the East or the West or wheresoeuer 2. If any place were more daungerous then other to pray in it is not so safe and perhaps more perilous to pray toward the East for Idolaters were wont to turne them toward the East and to worship the Sunne rising Ezech. 8.17 And for this cause the holy place in the Tabernacle was toward the West Exod. 26.27 And it was the custome of the Iewes to pray Westward least they should be entised to worship the Sunne rising in his strength And therfore the Iesuite maketh but a bad argument The Iewes praied toward the West Ergo. christians must pray toward the East nay rather contrary because they turned their backe to the East for feare of Idolatry Christians if any place were to be regarded more then other ought vpon the same ground also to follow the same custome for as much as all men by nature are prone to Idolatrie and the reason of their so praying seemeth rather to be morall then ceremoniall This I say not as though I commended the Iewes superstitious praying toward the West but onely to shew that they haue better reason for their custome then our aduersaries haue for their superstitious turning toward the East But to christians all places are alike Augustine saith cum quis quaritorationem câ—llocet membra sicut ei occurrit If any man be desirous to pray let him place his body as occasion serueth he saith not toward the East or toward the West ad Simplician lib. 2. quaest 4. AN APPENDIX OF THIS PART concerning the fourme and fashion of Churches The Papistes error 48 THey would haue their Churches to be built as Salomons Temple was which consisted of three partes there was first the porch or court for the people then the holy place where the Altar stood and the Priests offered sacrifice and last of all the most holy place where the Arke and Mercieseate were placed So they haue the Church porch then the body of the Church and aboue that their Sanctuarie as they call it or the queere or chauncell which was separated from the rest by steps or staires hangings or curtaines and other partitions And here must stand their Altar Bellarm. lib. 3. de 〈◊〉 Sanctor cap. 3. The Protestants COncerning the fashion and fourme of Churches and the 〈◊〉 and partitions within we will not much contend so these conditions be obserued First that all superstition be auoided in making one place of the Church holier then the rest wherein the Papists mightily offend for the queere or chauncel was for their Priests and singers the other part of the Church for lay men they were
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
questions wherein we dissent from our aduersaries both as touching all the offices of Christ his propheticall office kingdome and priesthood as likewise concerning the benefites purchased by the death of Christ the benefites of our redemption and saluation Now in the last place we are to prosecute such matters in question betweene vs as doe concerne the natures of Christ. And this treatise containeth three controuersies First of the humane nature of Christ. Secondly of his diuine nature Thirdly of them both considered together THE EIGHTEENTH GENERAL CONTROVERSIE CONCERNING THE HVMANE NATVRE OF CHRIST THis Controuersie is diuided into these questions First of the vbiquitie of the humanitie of Christ. Secondly whether he encreased in wisedome Thirdly whether he suffered in soule Fourthly whether he descended into Hell Fiftly concerning the place of Hell THE FIRST QVESTION OF THE VBIQVITIE OF the bodie of Christ whether his humanitie be euery where The Papists THey doe seeme in words mightily to impugne this opinion of the Vbiquitaries error 97 as they are called which doe erroniously hold that the humanitie of Christ is euery where as his deitie is and that the properties of one nature are really imparted vnto the other whereupon it followeth that the humanitie of Christ is euery where because it is verely vnited and made one person with the Godhead in Christ. This opinion the Papists would be thought to detest and abhorre and the Iesuite bestoweth great paines by sundrie arguments to confute it as by diuers places of scripture Math. 28. He is risen he is not here vers 6. Iesus sayd Lazarus is dead and I am glad for your sakes that I was not there Ioh. 11.4 Ergo Christ as he is man is not euery where Againe the opinion of the Vbiquitaries doth ouerthrow the article of Christs ascension for if Christs bodie be euery where as they hold he can neither ascend nor descend Bellarm. de Incarnation verbi lib. 3. cap. 11.12 The Protestants IT is true Catholique and sound doctrine that the humane and diuine nature are truely vnited in Christ and doe make but one person or hypostasis neither by confusion of the natures nor conuersion of one into the other but by vnitie of person for as the bodie and soule make one man so God and man is one Christ. And the better to vnderstand this mysterie we must set downe these three positions 1. Though the two natures in Christ be so vnited that they make but one person yet neither the natures are confounded nor yet the properties but as Christ is both God and man so there is in him a double power will and vnderstanding one humane and created the other diuine and vncreated 2. By reason of this vnion all the excellent graces of the spirit in the highest degree and aboue measure are giuen and bestowed vpon the humanitie of Christ Ioh. 3.34 but such notwithstanding as destroy not his humane nature but are qualities created as his humanitie also was created 3. There is also a mutuall communication of the proprieties of both natures each to other though not really in respect of the natures So we say in Concreto in the concrete that is taking the whole person of Christ that Christus homo that is the man Christ is omnipotent is euery where and Christus Deus that is Christ being God died for vs was buried rose againe but in the abstract it is great blasphemie to say that the Godhead of Christ died was buried or rose againe or that the humanitie of Christ is omnipotent or in euery place The Vbiquitaries now hold that there is a reall communication of the proprieties of both natures therfore doubt not to say that the flesh and bodie of Christ is euery where in all places at once The Papists in outward shew are enemies to that opinion but indeed and in truth as it shall now appeare they are not farre off from being in the same error First the same arguments which they vrge against the Vbiquitaries doe returne vpon themselues for although they will not say that Christs bodie is euerie where yet they hold that it may bee in a thousand places at once yea and more to if the Sacrament be at once in so many places celebrated for Christs bodie is reallie and verely in the Sacrament But those places alleadged He is risen he is not heere and the rest doe proue that Christ can be but in one place at once This their opinion also is against the article of Christs ascension and abiding in heauen till the day of iudgement for if the same bodie wherein Christ sitteth in heauen be in the Sacrament either when he is present in earth he is absent in heauen contrary to the scripture Act. 3.21 which sayth The heauens must containe him till that all things be restored or els if he be in both places at once they must needes make his bodie infinite and so destroy the nature of his humanitie which can be but in one place If they say it is another bodie and flesh which Christ by his diuine power maketh to bee present in the Sacrament that were much more absurd for then Christ should haue many bodies and other flesh then that which was borne of the Virgine Mary We see then they are not farre off from the opinion of the Vbiquitaries 2. The Rhemists doe approue that argument whereby Hierome proueth that the Saints may euery where be present at their bodies monuments They follow the Lambe whither soeuer he goeth but the Lambe is in euery place therefore they that be with the Lambe Christ be present euery where Whereupon it followeth that the Lambe Christ in humanitie must be euery where for how can he be present els in innumerable places at once where any reliques or monuments of Saints are Neither can they excuse this vbiquitarie presence of the humanitie of Christ and the soules of Saints by their agilitie and celeritie because they can quickly passe from one place to another for if they must bee present at their monuments whensoeuer they are called vpon they must of necessitie be often in many places at once for in one and the same instant men may resort to their monuments which are in diuers places farre asunder Thus they are driuen not onely to graunt an vbiquitie or omnipresence of the humanitie of Christ but euen of Saints also which those whom they call Vbiquitaries would neuer graunt 3. The bodie of Christ is visible and palpable now in heauen and hath a place according to the quantitie of his bodie Bellarmine confesseth as much cap. 12. But that bodie which is in the Sacrament hath none of these properties it is neither seene nor felt neither hath a place according to the quantitie of a bodie for they close it vp in small round cakes Wherfore destroying these properties of the humanitie of Christ they may as well and do in effect take away the other namely the being of Christs bodie in
was the duetie of Angels to worship him Ergo hee merited not his glorification by his death which was due vnto him euen at his first incarnation Argum. 3. If Christ merited his owne glorification then hee also merited the hypostaticall vnion that his manhood should bee ioyned to his Godhead in vnitie of person for his glory maiestie and power giuen to his manhood doth issue and arise from the vniting of his Godhead therewith in one person but his humanity deserued not to be vnited to the Godhead Nemo tam caecus est sayth Augustine No man is so blind that he dare say that Christ by his well liuing merited to be called the Sonne of God And hee prooueth it out of the first of Luk. vers 35. Therefore shall that holy thing bee called the Sonne of God not for any workes going before but because the holy Ghost came vpon her Wherefore the diuine glorie which Christ hath was not merited but his owne it was from the beginning which glory the humane nature in Christ is made partaker of not for any merite but because it is vnited to the Godhead in the same person through the abundant and vnspeakable grace and loue of God vnto mankinde which of his free grace rather tooke vnto himselfe the nature of men then of Angels Wherefore Christ by his perfect obedience and blessed sacrifice hath merited abundantly for vs remission of sinnes and eternall life but by his merites he hath gayned nothing for himselfe neither had he any respect to the bettering of his own estate in his sufferings but onely to pay a raunsome for vs. THE TWENTIETH GENERALL CONTROVERSIE CONCERNING THE COMMING OF CHRIST TO iudgement which appertaineth to his whole person as he is both God and man THis controuersie hath two partes First concerning the signes which must come to passe before his appearing Secondly of the time and maner of his appearing The first part contayneth three questions Frst whether the Gospell bee already preached to the whole world Secondly whether Henoch and Elias shall come in the flesh before the day of iudgement Thirdly of the great persecutions toward the end of the world THE FIRST QVESTION WHETHER the Gospel be already preached thorough the worlde The Papists error 106 THey denie that the Gospell hath beene already published to all nations of the worlde for there are many great countries which neuer heard of the Gospell as they affirme But before the comming of Christ to iudgement they say it shal be preached to the whole world Bellar. de Roman pâ—ntif lib. 3. cap. 4. Argum. 1. Math. 24.14 Christ sayth This Gospell of the kingdome shall be preached thorough the whole worlde for a witnes vnto all nations then shall the end come The end of the world shall immediately follow the generall preaching of the Gospell which if it hath been performed it is most like to haue been done in the Apostles time then the world should haue ended long agoe Bellarm. ibid. Ans. This word Then doth not alwaies in the scripture signifie a certaine and definite time presently to follow as Math. 9.1 Then he entred into a ship and so forth Luke also setteth foorth the same storie cap. 5.18 Then brought they a man lying in a bed But in saying Then they haue not relation to the same time for they keepe not the same order in rehearsing the storie Matthew setteth downe one thing that was immediatly done by our Sauiour Christ before and Luke another And so is the word Then vsed in other places not to describe a consequence of time with relation to that which went before but absolutely without any such respect to name the time present only wherein any thing is done So tunc then signifieth as much as in illo tempore in that time not which shall immediately follow vpon the generall publishing of the Gospel but which God hath appoynted We must also consider who it is that sayth Then namely God himselfe with whom a thousand yeares is as one day and one day as a thousand yeares Christ Then may come many hundred yeares after and yet it shall be true that then shall the end be But we rather take the first sense that Then is here taken indefinitely as it is thorough the whole chapter as vers 21. Then shall be great tribulation which cannot haue relation to that which he spake of before for then it must be vnderstoode of the destruction of Ierusalem but our Sauiour meaneth by Then the time towards the ende of the world as vers 29. Immediately after the tribulation of those dayes the Sunne shal be darkened Then shall the signe of the Sonne of man appeare Argum. 2. We see the Gospel hath been preached in great countreyes of late which neuer heard the Gospel afore as it is thought Rhemist Math. 24. sect 4. Ans. 1. They speake doubtfully they cannot tell as it is thought say they 2. They meane the preaching of their Friers in those newe found countreyes which was not the preaching of the Gospel but of vile superstition not to conuert the people to God but to robbe and spoyle them and make a pray of them killing slaying them without al mercy reade Benzo in historia noui orbis 3. We deny not but that the Gospell may be reuiued and renued in many countreyes where notwithstanding it was planted many yeares afore As this countrie of ours in ancient time called Britanie was first instructed in the faith by the preaching of Ioseph of Arimathea as Gildas saith or as Nicephorus saith by SimoÌ„ Zelotes yet after that the foundation of the faith thus begun it was confirmed afterward in king Lucius daies by the preaching of Fagane Damiane which at Lucius request were sent into the land from Eleutherius B. of Rome and so may it come to passe in other countreyes a second preaching therefore taketh not away the former but confirmeth and reuiueth it The Protestants THat the Gospell was by the Apostles preached to all the knowen and inhabited nations of the worlde we cannot but affirme being so taught by the scriptures Argum. 1. Our Sauiour saith to his Apostles Ye shal be my witnesses to the vttermost partes of the earth Act. 1.8 which is spoken to the persons of the Apostles not in them to all Pastors and preachers as some expound it for in the same vers there is mention made of the comming of the holy Ghost and howe first they should begin to witnesse at Ierusalem which things were indeede so accomplished in the Apostles Saint Paul also Rom. 10.18 expoundeth that place of the Psalme Their sound is gone forth into all the worlde of the Apostles Agayne seeing the Apostolicall calling and gift is now ceased neither are we to looke that men should be immediatly called from heauen and the preaching of the Gospell to all nations is an Apostolicall worke for the which the Apostles also receiued the gifts of tongues seeing now we haue neither Apostolike
and the thing is abolished from our hearts and mouthes we trust in God wee shall neuer haue occasion to knowe it againe But howsoeuer it is this name Missa Masse cannot signifie any such thing as they pretend 1 For it seemeth that Missa was deriued à dimissione populi of the dimission or sending away of the people and so was taken generally for any congregation assembled either to pray or sing Psalmes or for any other religious duetie As yet to this day in the Dutch language Messe signifieth any solemne frequencie or congregation of the people In this sense Cassianus vnderstandeth Masse that is for the dimission of the people speaking of him that commeth not timelie to the howers of praier hee would not haue him to enter in but stantem pro foribus congregationis missam praestolari debere hee ought standing without the doores to waite for the misse of the congregation 2 Augustine taketh this word Missa generally for the leiturgie or seruice of the Church as serm de tempore 251. if that SermoÌ„ be Augustines Sunt aliqui maximè potentes huius mundi cum veniunt ad ecclesiam non sunt deuoti ad laudes Dei celebrandas sed cogunt presbyteruÌ„ vt abbreuiet Missam there are some and commonly the great men of the world which come not to Church with any deuotion to sing praises to God but they constraine the presbyter or Minister to make short Masse Here this word Masse signifieth the whole leiturgie as singing of Psalmes and praising God not any sacrifice or oblation for then he would haue said Cogunt sacerdotem not presbyterum They constraine the priest not the Minister Wherefore as the sacrifice of the Masse is of no great antiquitie so neither is the name in that sence THE SECOND PART OF THE sacrifice of the Masse The Papists CHrist they say at his last Supper did offer vp his owne bodie and blood in error 128 sacrifice vnder the formes of bread and wine to God his father and at the same instant made his Apostles and their successors Priests to offer vp his bodie â—n the Sacrament Concil Tridentin sess 22. cap. 1. And the same bodie which Christ offered vp vpon the crosse is dayly offered vp by the ministerie of the Priests the difference onely is in the manner of offering Concil Trident. ibid. c. 2. The eternitie proper act of Christs Priesthood consisteth in the offering sacrificing of the body blood of Christ in the formes of bread wine in the Church Rhem. Heb. 7. sect 8. And we meane alwaies of Priest sacrifice taken in their owne proper signification ibid. sect 7. In the Eucharist then there is a true sacrifice of the very bodie and blood of Christ offered vp to God by the hands of the Priest in the formes of bread and wine Bellarm. cap. 5. Argum. 1. Christ is a Priest after the order of Melchisedech but the proper act of Melchisedechs priesthoode did consist in sacrificing in the formes of bread and wine Ergo the eternitie of Christs priesthoode standeth in the sacrificing of his bodie and blood in those formes there doth therefore still remaine a proper external sacrifice in the Church Rhemist annot Hebr. 7. sect 8. Bellarm. cap. 6. Ans. 1. We confesse that Melchisedech was a type of our Sauiour Christ and that he was a Priest after Melchisedechs order but not in any such respect for offering in bread and wine for the text saith hee brought forth bread and wine he offered it not he brought it forth for the refreshing of Abraham and those which were with him Genes 14.18 2. He brought forth bread and wine and not the formes onely of bread and wine therefore your sacrifice in the formes onely is not after his order 3. If Melchisedechs bringing forth of bread wine were a sacrifice or oblation and a type of the like sacrifice to continue for euer in the Church it must also haue been a propitiatorie sacrifice for the remission of sinnes as they say the sacrifice of the Masse is which was thereby signified but there is no propitiatorie sacrifice for remission of sinnes without shedding of blood Hebr. 9.22 Therefore Milchisedechs act being without blood was no such sacrifice and consequently none at all 4. The Apostle to the Hebrues sheweth wherein Christ was a Priest after Melchisedechs order Heb. 7. First in that Melchisedech was both king Priest verse 2. so is Christ. Secondly in respect of the eternitie of his Priesthoode we doe not reade either of the beginning of his dayes or end of his life nor of any change of his priesthoode vers 3. Al which is most truely verified in Christ. Thirdly Melchisedech was a type of Christ and his Priesthoode of Christs because of the excellencie thereof aboue the Leuiticall Priesthoode for Leui paide tithes in Abraham to Melchisedech and therefore was inferior and was blessed of Melchisedech in Abraham the lesse of the greater so is the Priesthoode of Christ aduaunced farre aboue Aarons order If in any other materiall point Melchisedechs Priesthoode had resembled Christs as in this oblation of bread and wine the Apostle would not haue omitted it 5. Therein consisted the proper act of Melchisedechs priesthoode for the which he receiued tithes of Abraham but as the Apostle saith he receiued tithes and blessed Abraham Heb. 7.6 Ergo the tithes were due not for any sacrifice which he offered but for his blessing The same therefore was the proper act of his Priesthoode Argum. 2. They alleage that place Heb. 8.3 Euery high Priest is appointed to offer giftes and hostes wherefore it is necessarie that he also haue somewhat to offer Christ then hath a certaine host in externall and proper manner as other Priests haue but this visible and externall act of sacrificing he doth not exercise now in heauen therefore it must needes bee meant of the perpetuall oblation of his body and blood in the Church for somewhat he must alwaies haue to offer Rhemist Hebr. 8. sect 3. Ans. 1. The Apostle saith not that it is necessarie that Christ should still haue somewhat to offer in sacrifice but that it was needefull for him to haue somewhat which he had alreadie offered for the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not the present tence but the time past whereby is vnderstoode the oblation which hee had already offered once and which neede not bee repeated Hebr. 7.27 For as herein hee is like to other Priests that hee must haue somewhat to haue offered so is he vnlike also in this that they by reason of their infirmitie had need to offer often but Christ our high Priest did it but once as in that place the Apostle sheweth 2. The gift which the Apostle in this place attributeth to Christ was his bodie which hee calleth the true Tabernacle which the Lord pight and not man But that bodie of Christ which they say is offered vp in the sacrifice of the
Masse is not of that nature for it is made by the ministerie of man for euery one of their sacrificing Priests is able to make the bodie of Christ but this bodie which Christ had to offer was made onely by God without the helpe of man as the Apostle saith Againe say if you dare that the bodie which you offer is the true Tabernacle and temple of God for then it would followe that God dwelleth in temples made with hands that is by the ministerie of man contrarie to the Scriptures seeing you affirme that the bodie of Christ is no otherwise present but by the ministerie of the Priest And what a goodly Tabernacle is this for God thinke you which you shut vp in a pixe and hang vp in your Churches A mouse may eate it the fire may consume it corruption may take it would God suffer his Tabernacle thus to be defiled Wherefore vpon these premises we conclude that what you offer in your popish sacrifice cannot be the proper gift belonging to Christes Priesthoode Argum. 3. The Apostle saith Hebr. 13.10 Wee haue an altar whereof they haue no power to eate which serue in the Tabernacle Ergo we haue not onely a common table to eate meere bread vpon but a verie altar in the proper sense to sacrifice Christs bodie vpon Rhemist annot Hebr. 13. sect 6. Ans. First the Apostle speaketh of the sacrifice of Christs death whereof we are made partakers by faith which they can reape no benefite by which remaine in the ceremoniall obseruations of Leuiticall sacrifices Christ therefore is our Priest altar and sacrifice for verse 12. the Apostle maketh mention of the suffrings of Christ he meaneth not then the Communion table which is vnproperly called an altar or any materiall altar beside but the altar onely of Christs death Secondly if wheresoeuer in Scripture this worde altar is read it must be taken for a proper materiall altar we shall haue also a material altar in heauen Apoc. 8.3 which I am sure they wil not grant Thirdly the Apostle saith We haue an altar which is but one whereas popish altars are many it cannot therefore be vnderstoode of such altars The Protestants THat there are spirituall sacrifices remaining yet vnto Christians in the exercise of religion we doe verily beleeue being so taught by the Scriptures such are the sacrifices of praise and thankesgiuing Heb. 13.15 The sacrifice of almes and distribution verse 16. the mortifying also of the flesh is a kinde of crucifying and so a spirituall sacrifice Galat. 6.14 And in this sense wee denie not but that the Sacrament may be called a sacrifice that is a spirituall oblation of praise and thankesgiuing but that there is a proper and externall sacrifice as in the lawe of Goates and Bullocks vpon the crosse of the bodie of Christ so in the Eucharist of the same bodie and flesh of Christ we doe hold it for a great blasphemie and heresie Argum. 1. The very flesh and true naturall bodie of Christ is not as wee haue shewed before at large in such carnall and corporall manner present in the Sacrament therefore it cannot in the Sacrament be sacrificed and offered vp Argum. 2. This sacrificing of the bodie and blood of Christ is contrarie to Christs institution for he saith onely Take yee eate yee drinke yee he saith not Sacrifice yee or lift vp and make an oblation of my bodie Neither doe those wordes hoc facite doe this giue them any power to sacrifice for to whome he saith Eate yee drinke yee to the same also he saith Doe yee Wherefore if doe yee be as much as sacrifice yee all Christians for whome it is lawfull to eate and drinke the Sacrament by this rule haue authoritie to sacrifice Againe the words are Doe this in remembrance We remember things absent and which are alreadie done and past if then there be a present sacrifice in the Sacrament of the bodie of Christ it cannot properly be said to be a memorie of his sacrifice Argum. 3. The Apostle saith that Christ neede not to offer himselfe often but that he hath done once in the end of the world Heb. 9.26 And with one offering hath hee made perfite for euer them that are sanctified 10.14 Ergo Christ cannot be sacrificed againe for that were to make his sacrifice vpon the crosse imperfect Bellarmine answereth that the Apostle here speaketh of the bloodie and painefull sacrifice of Christ vpon the crosse which was sufficient once to bee done but this taketh not away the vnbloodie sacrifice which is but an iteration of the former whereby the fruite and efficacie of that first oblation is applied vnto vs Bellarm. lib. 1. de miss cap. 25. Ans. First the Apostle excludeth all manner iterations of the sacrifice of Christ for otherwise if Christ should now bee often howsoeuer sacrificed the difference would not hold betweene the sacrifices of the lawe which were often done and the sacrifice of Christ which was once to be performed for their sacrifices were also in a manner iterations and commemorations of the sacrifice of Christ. The Apostle then thus reasoneth They had many iteratiue and commemoratiue sacrifices of Christs death Ergo we haue not now Secondly that is but a foolish and false distinction of the bloodie and vnbloodie sacrifice as they vnderstand it for there can be no proper vnbloodie sacrifice of Christ neither could he be offered vp otherwise then by dying Heb. 9.27.28 Therefore he is not offered vp in the Sacrament because now he dyeth not Thirdly neither neede wee inuent a new kinde of sacrifice for the application of Christs death for to that end Christ hath appointed the preaching of the word and instituted the Sacraments wherby the death of Christ with al the benefites thereof are most fruitefully applied vnto vs Galath 3.1 1. Corinth 11.26 Argum. 4. Augustine in a certaine place allegorizing the parable of the prodigall child thus writeth Vitulum occidit quando in sacramento altario memoriam passionis in mente renouauit He slew the fat calfe when hee renewed in the Sacrament of the altar the memorie of his passion in his minde Hee calleth it the Sacrament not the sacrifice of the altar and it onely bringeth to our minde the memorie of Christs passion and sacrifice there is then no oblation or sacrifice in the Sacrament but onely a commemoration of Christs sacrifice which we denie not AN APPENDIX OR THIRD PART OF the name and office of Priestes The Papists AS they doe falsely teach and perswade that there is yet remaining a proper error 129 externall sacrifice for Christians vnder the Gospell so also they maintaine a sacrificing Priesthoode And further they say that the Leuiticall Priesthoode was not translated into the sacrifice of Christ vpon the crosse but is properly turned into the Priesthoode and sacrifice in the Church according to Melchisedechs rite in offering vp the bodie and blood of Christ in the formes of bread and wine Rhemist