indeed sin remaineth in them that are baptized Contrary to our owne experience whereby we finde that we haue need continually to say Forgiue vs our trespasses contrary to the manifest wordes of Saint Iohn who telleth vs 1. Ioh. 1.8 If we say we haue no sinne wee deceiue our selues and trueth is not in vs. And contrary to the confessions of Dauid Daniel Psal 32.1.2 Psa 130.3 psa 143.2 Dan. 9. and all the godly who acknowledge their owne miserie by reason of sinne and rest onely vpon Gods mercie Although I haue spoken before of Baptisme Chap. 11. yet must I here as occasion is offered teach that after baptisme sinne is not altogether killed no not in the faithfull So that as before in the last chapters I haue shewed the corruption of our nature to be such as that in our selues we finde nothing but occasion of death So nowe we may see what remedie God of his mercie hath prouided for the same namely that seeing we haue in this life continually the law of the flesh rebelling against the lawe of the spirit and leading vs captiues to the lawe of sinne Rom. 7.23 which is in our members we should haue our especiall comfort in that blessednes which the apostle saint Paul saieth is described by the prophet Dauid Rom. 4.6 euen the imputation of righteousnesse Psal 32.1.2 Because the prophet saieth Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord imputeth not sinne So that the imputation of righteousnesse which our aduersaries cannot well like of is taught vs by Paul and confirmed by Dauid Which imputation of righteousnesse wee stand in neede of because that euen the godly whilest here they liue do finde themselues to be farre from that perfection which they should haue and would wish For as saith saint Bernard although their be no doubt In trans 5. Malac. ser but that sin is crucified with Christ yet was it suffered though not to raigne yet to dwell in the apostle himselfe whilest he liued And therefore the same saint Bernard in another place truly saieth O only happie man in deed is he to whom the Lord imputeth not sin For in whom there is no sin Super cant serm 23. Rom. 3.23 there is none For all haue sinned and stand in need of the glorie of God And by and by after he saieth Not to sinne is only Gods righteousnesse but mans rightiousnesse is Gods mercie And in this respect he reckoneth Malachy in the sermon before alledged a happie man because by death he was freed from this peril of sinning Gen. 39.12 2 kin 2 13. Alluding to the cloke of Helia◠Putiphars wife Helias saith he hath left his cloke he needeth not to feare He cannot now be touched much lesse holden of the adultres meaning of fleshly or sinfull lusts S. Aug. also vpon the 32. Psal seemeth to be of that mind So that we must needs acknowledge the complaint which the apostle hath made to be iust and true Rom. 11 1◠that God hath shut vp al in vnbeliefe that he might haue mercie on all And therfore although in baptisme the forgiuenesse of sinne is sealed vp vnto vs yet that bitter roote is not vtterly pulled out but still euen the godlie sigh and grone because they sinne and transgresse Arg. 1 Bellar. de sacram bapt li. 1. cap. 13. But let vs see howe they proue that after baptisme there remaineth no sinne The scriptures say our sinnes are washed cleansed taken away blotted out therefore they are not onely not imputed but also vtterly abolished Wittingly and wilfully they indeuour to deceyue the ignorant and would make them beleeue that wee acknowledge no other benefite but onely that our sinnes are not imputed vnto vs. But wee as is before shewed are by baptisme assured not only of the forgiuenesse of sinnes but also of the sanctification of the spirite knowing that He that is dead in sinne Rom. 6.2 must not liue therein We say therefore that a man is not iustified onely but sanctified also What then must this sanctification be done at that instant as wee are baptised 2. Cor. 3.18 The church of Rome teacheth vs so But saint Paul sayth Wee all beholde as in a mirrour the glorie of the Lord with open face and are chaunged vnto the same Image from glorie to glorie Marke that hee sayth this change is not all at once 2 Cor. 4.16 serm in coena domini but that it increaseth from glorie to glorie Againe the inward man is renued dayly Which thing saint Bernard most notably confesseth In the fall of the first man wee are all fallen And that vpon a heape of stones and in the mire So that wee are not defiled onely but wounded also and sore bruised Wee may quickly be washed but we must haue much a do before we can be healed And afterwards confessing this washing to be in baptisme yet he complaineth that the beastly motions are not tamed neither that the itch of that sore may yet be abidden By the which motions itch he meaneth that verie thing which in his sermon at the death of Malac. before alledged he calleth sinne But nowe let vs examine the particular proofes of this argument Psal 50 Dauid sayth Blot out mine iniquitie wash me throughly Therefore all sinne is taken away in Baptisme Dauid had receyued the Sacrament of Circumcision long before hee prayed thus which was to them in stead of our Baptisme And now hauing sinned long after he maketh this prayer that God would either pardon his sinne or worke in him the subduing of the same or both But this proueth not that sinne is vtterly subdued in baptisme and that hee should proue Micah 7.18 Againe the Prophet Micah saieth that God taketh away iniquitie Wee graunt it that hee taketh away iniquitie by forgiuing vs our sinnes and also by killing sinne in vs by little and little and so subduing it in the meane time that it vtterly preuaile not against vs. But this proueth not that sinne is alreadie altogether vanquished Againe Iohn the Baptist saide Behold the Lambe of God that taketh away the sinne of the worlde Iohn 1.29 This also to our singular great comfort we cōfesse and acknowledge that he taketh away both the condemnation or cursse and also the guiltinesse or corruption of our sinne And therefore hee is truely sayde to take away the sinne of the worlde Master Bellarmine should prooue that this is perfectly done in baptisme so that no sinne after baptisme remaineth but this proueth no such matter No not one of all these places make any mention of baptisme Only they testifie that either sinne is or the godly would haue it abolished which we also confesse and desire But how or when it is taken away there is not any mention in the places alledged Let vs then come to the last proofe of this
argument The apostle speaking of Christs loue to the church his spouse sayth He gaue himselfe for it that he might sanctifie it and cleanse it Ephe. 5.25 26 27 by the washing of water in the worde that he might make it vnto himselfe a grorious church not hauing spot or wrinkle c. Now if I should expound this place Ezec. 47. by the 47. Chapter of Ezechiel vnto the which the apostle may verie well seeme to allude I knowe this exposition would be thought newe and singular But yet as this exposition hath nothing in it against the rule of faith so by saint Ieroms interpretation of that place of Ezechiel it seemeth to be warranted For by the waters mentioned in that place hee vnderstandeth that which our sauiour Christ taught as also both hee and Primasius doe expound this place of the apostle As water say they washeth the bodie Ierom Primasius vpon Ephes 5. so teaching doeth cleanse the soule And so the apostle doth seeme to expound himselfe when hee sheweth that this washing is in the worde And thus this place serueth no more for his purpose then the rest For none of them proue that baptisme taketh away all sinne But admit that saint Paule speaketh in that place of baptisme yet this place will not serue to proue that they would haue it For then the apostle teacheth vs how the church of Christ I say that complete and whole bodie of Christ is sanctified namely by himselfe in the worde whereof baptisme is the sacrament So that therein appeareth how or rather by what meanes the bodie of Christ his wife and spouse shall be without spot and wrinkle but not in what maner or in what compasse of time euerie particular member of this bodie shall be freed from sinne which is in controuersie amongst vs. But to ende this first argument As this doctrine of the Romish Church sauoureth of Pelagianisme so master Bellarmine and his fellowes borrow weapons of the Pelagians to fight withall For saint Augustine doth note this place amongst those which the Pelagians did alledge to proue that man may be without sinne De perfect iust cont Celest But more plainly writing to Boniface hee writeth thus Lib. 4. cap 1 The Pelagians doe say that men by baptisme are perfectly renued and bring for proofe the witnesse of the Apostle to the Ephes 5. Not one ape is then liker another than are the Pelagians and Papists both in their doctrine and in their proofe of it But of all such testimonies I may say with saint August Some of them exhort them that do runne De perfect iust cont Celest that they run as they shoulde some other shewe to what ende they should runne And thus much for his first argument His second argument is this Arg. 2. of M. Bellarmine The Scriptures say that our spots defilings or pollutions and our iniquities are taken away therefore in baptisme all sinne is taken away For by these wordes is signified saith hee the verie corruption of sinne His argument is not good For we confesse his antecedent namely that these things are taken away as before hath beene shewed But it followeth not thereupon that by baptisme all sinne is taken away wee acknowledge also that Christ is made vnto vs Sanctification but in deed this holinesse wee say is not in this life perfected 1. Cor. 1.30 Begun it is in Gods children which walke not after the flesh Rom. 8.1 but after the spirit But doe what we can we had need alwayes to pray as our Sauiour Christ taught his apostles Forgiue vs our trespasses as saint Augustin doth often teach vs De perfect Iust Celest De Amiss gratiae li. 5 cap. 8 and namely in the end of his booke of the perfection of Iustice which place I the rather note because most vntruly master Bellarmine writeth that saint Augustine in that place saith That the vnwilling motions of concupiscence are so farre from being sinne that a man neede not for the forgiuenesse of them say Forgiue vs our trespasses But saint Augustine affirmeth the contrary For hauing alleadged that place of S. Iohn 1. Iohn 1.8 If we say we haue no sin we deceiue our selues and the truth is not in vs then he addeth that if any will say that the apostle speaketh there of concupiscence that concupiscence if it be not consented vnto is not sinne He putteth a subtill difference which I would haue our aduersaries to marke that they may know that S. Aug. counteth that but a subtill shift And then he sheweth that we do somtimes somewhat consent to the lusts of that sinne because otherwise we needed not to say Forgiue vs our trespasses So that we see saint Augustine maketh that a reason to prooue that concupiscence often preuaileth because wee haue neede so to pray And thus we see how cleane contrarie to all shew of trueth master Bellarmine falsifieth saint Augustine Which I would wish the simple to consider of For many times either himselfe is so deceiued or else hee seeketh to deceiue his Reader But to returne to his argument this we say that euen here in this life Gods children begin to haue a mislike of sin a loue of godlines yea and also by the assistance of Gods good spirit increase therin But this shal not be perfected in vs vntill we be deliuered from this bodie of death Rom. 7 Vpon Iohn tract 41 and that made the apostle to crie out as he did And therefore saint Augustine saith that none in this life can be without sinne yet sinne is diminished in the life of them that do profit but consumed it is in the life of the perfect meaning after this life when corruption hath put on incorruption who then would allowe of this reason The verie filth and corruption of sin is taken away therefore it must needes be taken away here by baptisme Whereas on the contrarie we are called children of God because at the first not in faith onely but in life also we are beginners and weake and must growe stronger and stronger in both Arg. 3 His third argument In circumcision the flesh onely was cut away not by imputation onely Master Bellarmine verie vnskilfully doeth match togither things not of like nature For as Circumcision is the cutting off the foreskinne so is baptisme the washing of the bodie But this is nothing to the effect of the Sacrament to tel vs what the externall thing doth of it selfe Out of that that hath beene said it is not hard to answer his 4. 6. 7. 8 and 9. arguments if wee remember that God beginneth in vs holines here which shal be perfected else where But in the meane time for his Christs sake hee accepteth our vnperfect holinesse for perfect and forgiueth euen the many and great sinnes of his children As for his fift argument Bella. De iustificat li. 2. cap. 7. Rom. 5.19 which in another place he saith
time are not worthy of the glory which shall be shewed vnto vs. And if all we can suffer here haue no comparison with that glorie what infinite goodnesse can wee imagin our works may haue And whereas the Scriptures in this matter of iustification do take all the glorie from our workes Rom. 3.26 27.28 and giue it vnto God they so part stakes betweene God and their good workes that their workes being holpē but in part that is but a little by grace doe woorthily deserue eternall life So it seemeth that they will not be much beholding to God for their saluation as the indifferent Reader may soone perceiue Who if they continue in this their blasphemie Aug. in Psal 31. praefat and bragge thus of their merites they shal without question fall from grace And if they will needs seek to establish their owne righteousnesse Rom. 10.3 they can not be partakers of Gods righteousnesse And if they will not haue it by faith without the workes of the lawe Rom. 3.28 they can neuer haue it Yet to say our owne workes cannot saue vs Act. Monum Fox lib. c. 1117. hath bin counted heresie Now that our aduersaries are in this point so stiffe vpon so small a ground it being so necessary a point of religion that without true knowledge thereof they cannot be saued I cannot but maruell For besides that which before I haue said of the imperfection of our works which is confessed by themselues for Andradius confesseth that the Iesuits of Colen say that it cannot be Orthod explic lib. 5. that we can loue God perfectly and sufficiently in this life besides that imperfection I say which is in any thing that we can do which cannot answere for that perfect righteousnes which God iustly may require of vs there are sundry other great reasons to induce vs to detest that doctrine as a thing most dāgerous for christians to giue eare vnto Luc. 17.9 Our sauiour Christ when he hath by the parable of the seruant taught vs that it is our duetie to do that which he commaundeth vs he addeth this So likewise yee 10. when you haue done all those things that are commanded you say we are vnprofitable seruauntes wee haue done that was our dutie to doe If then it be our dutie to keepe Gods commaundements yea and that not once but that so long as wee liue In luc li. 8. wee must doe it as Saint Ambrose saieth In luc ca. 17. and if as Theophilact saith that wee are bounde to keepe all Gods commaundements I would faine learne of some of our aduersaries howe the doing of that thing which wee alwaies ought to doe can satisfie Gods wrath for neglect of such dueties as we haue not done and such sinnes as wee haue committed contrary to Gods lawe for if now I keepe the commaundement it is my duety nowe and alwayes to doe it Can this then bee any recompence to satisfy God for such times as I haue omitted my duetie It cannot be it hath no likelihoode of trueth Nay if he worke not saieth Theophilact hee is woorthy of many stripes Luc. 17. and if he worke let him content himselfe that he is not beaten Therefore let him not seeke for reward or honor for it Therfore seeing euery worke that wee do is a sacrifice that then must be offered a duty that then must be performed and that also very short I warrant you of that wee should performe if it were well sifted how can we say that such a worke can merite eternall life Or if that worke can but serue that duety that then is required what recompence shall wee make for all other our sinnes For it is a question amongst themselues whether Christ by his death did take away any sinnes but only originall sinne For Ambrose Catharinus an archbishop In his booke de Incruento sacrif and a great man at the Councell of Trent doeth plainely write that Christ died onely for originall sinne As for actuall sinnes they must be taken away by masses and such helps saith he Now if we had no other hope but such paltry popish deuises to take away our sinnes wherein we continually offend we were the most miserable of all creatures But to returne to the wordes of our sauiour Christ Out of them we may reason thus If our most perfect obedience be but duety it is not merit but it is but duety therefore no merit This whole argument is necessarily to be gathered out of the words themselues as you see the forenamed fathers doe testifie Which place also is very strong against their most blasphemous doctrine of their workes of supererrogation For if all wee can doe Against workes of Supererrogation Cap. 20. bee scarce our owne dutie then can it not serue for others to satisfie for their sinnes And yet is this doctrine defended by them as by Nichol Burne in his booke yea and by master Bellarmine who is so little ashamed thereof that as it were a doctrine that must needes be graunted vnto him he endeuoureth thereby to prooue that we may keepe Gods lawe A man saieth he may doe more than God commaundeth De iustificat lib. 4. cap. 13 therefore much more may hee fulfill the law Now if you will knowe the mystery of this great abhomination it is this as they tel vs. Whereas some men say they haue beene so godly that they haue done mo good workes than they needed these are as it were the treasure of the church which the Pope may at his pleasure bestow And so he doth for the pardons and indulgences haue their vertue from these workes So that if there bee no such workes then the Pope like a false merchant hath deceiued the world for many yeeres as still he doeth For his pardons Agnus Dei his grana benedicta and such baggage haue no vertue but from their workes of supererrogation And here I can but wonder at the whorish forehead of the church of Rome in this thing Shee can in no wise abide the imputation of Christes righteousnesse for our iustification shee may not heare of it All Popish Writers write against it And yet their doctrine of merites especially of the workes of supererrogation what is it but the imputation of other mens merites as they think to satisfie for vs and for our iustification Shal Christes righteousnesse imputed to vs be absurd to teach and to teach the imputation of mans workes a sound doctrine We may see by this that in the church of Rome that doctrine is best that is most gainefull For the Pope can gaine but little worldly wealth by preaching the imputation of Christes righteousnesse vnto vs But by this doctrine of the workes of supererrogation hee gaineth much For because it is the treasure of the church whosoeuer will haue thereof must pay well for it to the church that is to the pope But howe doth master Bellarmine proue that we
of iustification by workes maketh me who see no cause to like of it the more to shunne it For maister Bellarmine no meane man for learning among them when hee hath taken much paines to deceyue other with this doctrine Bellar. a Lutheran iustif li. 5. cap. 7. yet himselfe dareth not trust it and therefore setteth downe a verie good rule which if Caluine or Luther had written it it must needes haue beene called hereticall Because saith he of the vncertaintie of our owne righteousnesse and the daunger of vaine glorie the safest way is to put our whole confidence in Gods mercie and goodnesse Vnto which his good and true doctrine wee say Amen and yet I hope we shall not be called heretikes The safest way to saluation is that we seek let others passe what perillous places it shall please them These and such other considerations doe make me muse that euer men will forsake God Ierem. 2.13 the fountaine of liuing waters to digge them pits euen broken pits that can holde no waters that they will leaue the plaine and safe way and choose the way that hath greatest daunger wherein they deale not onely foolishly for themselues but wickedly also with them that they leade into these blinde wayes And I would haue all men to marke this well that that doctrine which vpon paine of saluation and damnation they teach men must beleeue is daungerous by their owne confession and the contrarie most safe A great argument to teach vs that they care not so much for the saluation of mens soules as to get of men profit and credite And therefore they are the lesse to be trusted or esteemed in other poynts in controuersie who deale so vnchristianly in the most necessarie article of our religion For you must vnderstande there are two wayes to eternal life or rather to speake with the Apostle two kindes of righteousnesse The one so hard to hit that no man or woman excepting onely Christ Iesus God and man could go it so full of snares and traps that none but hee could continue in it This is that righteousnesse of the Lawe Rom. 10.5 which Moses describeth thus The man that doeth these things shall liue thereby And this righteousnesse did our Sauiour Christ speake of to the expounder of the lawe that came to him to aske What shall I doe to inherite eternall life Luke 10.25 He sent him to the lawe For if wee will be saued by workes we must keepe the lawe But then must we knowe That whosoeuer keepeth the whole lawe Iam. 2.10 and yet fayleth in one poynt he is guiltie of all Nowe this vngone and vnbeaten way so hard for vs to hit so vnpossible to keepe the church of Rome teacheth vs that wee must keepe and yet neuer any of her dearest darlings could get to heauen that way But the righteousnesse that is by fayth knoweth that Christ discended into the deepe and died for our sinnes and ascended into heauen to iustifie vs and bring vs thither For if thou confesse with thy mouth the Lorde Iesus Rom. 10.9 and beleeue in thy heart that God raysed him vp from the dead thou shalt bee saued But this righteousnesse pleaseth not our aduersaries because all the glorie of working is giuen from themselues This way they thinke too base because it is not garnished with their workes and strewed with their merits And yet This is the way Esâ— ie 30.21 walke ye in it As for that middle way which themselues haue deuised which ioyneth Christes righteousnesse and theirs together as though hee onelie could not saue them it is no good way for it maketh to wander from the path of Gods worde and is daungerous by their owne confession Take heede therefore of it for it is the way that leadeth to death and damnation Of this way I may say as saint Augustine doth of them that seeke for worldly happinesse by good workes Aug. in psal 31 praefat M. Bellar. Argument for merits Math. 5.12 De. iustif 5 cap. 3. Although saith he thou stir thine armes in good works and thou seeme most skilfully to rule thy boat yet thou runnest vpon the rockes But nowe let vs see what arguments maister Bellarmine vseth to prooue this their doctrine of iustification by workes Great is your reward or wages or hire in heauen Eternall life saith he is the wages therefore doubtlesse workes are the merits Master Bellarmine reasoneth thus Eternall life is your wages therfore your works haue deserued it The weaknesse of this argument appeareth at the first but yet for the more cleare vnderstanding of this such other places a worde or two may be added That God giueth vs eternall life for wages wee will not denie if it be vnderstood aright Admit therefore that a man hireth two workmen to worke with him the one of them a sufficient workeman who doeth his worke The other can worke little or nothing yet he that hired him biddeth him worke also and doe his best and he shall haue his wages also Nowe the one of these who is the woorkeman his hire or wages is due to him for his worke hee hath deserued it the others wages is due also and hee may challenge it not because he hath â— aâ— ned it by his worke but hee that hired him hath made himselfe his debter by his promise We see then not euerie wages is deserued Wee are that euill workeman wee can doe nothing worthie of our wages yet God by promise is indebted vnto vs. Therefore although our rewarde or wages be great yet is it not deserued of our part Praefat. in Psal 31. Our wages is called grace saith saint August If it be grace it is freely giuen What is the meaning of this it is freely giuen It costes vs nothing Thou hast done no good and forgiuenesse of sins is giuen to thee It is then no good argument to say eternal life is our wages therefore we haue deserued it His second argument God shall reward euery man according to his worke Therefore the workes are meritorious The scriptures we confesse vse often so to speake but not to establish merit but to shake off security And to this end they tell vs that if the worke be good it shall haue the reward of a good worke if it be euill Rom. 2.6 it shall be punished And so doth Saint Paul vsing the selfe same words which are also alleadged by maister Bellarmine expound himselfe vers 7. To them which by continuance in well doing seeke glory and honour and immortality 8. eternal life But vnto them that are contentious and disobey the truth and obey vnrighteousnes indignation and wrath Thus then we see that this according to the worke doth not signifie according to the merit of the worke but according to the quality of the worke And these kinde of speeches are very like to that that God said to Cain and perchance are grounded vpon it If thou
gods holy commaundement and follow the institution of our sauiour Christ than to follow any the deuises of man And when he commandeth drinke you all of this it is a great sinne and dedeserueth Gods wrath for any man to answer I will not receiue the cup because the Pope and the Popish church of late hath forbidden it Against the sacrifice of the Masse or of the Altar as they call it CHAP. 16 THE PROTESTANTS NOwe to their grosse absurdities and manifest deprauings of the institution of Christ they adde also their blasphemies against the sacrifice of Christ Iesus which as he was once offered Heb. 10.10.14 and by that one offering for sinnes hath consecrated for euer thē that are sanctified Heb. 9.12 And hath obtained eternall redemption for vs so wee confesse that by that one sacrifice he is the propitiation for our sinnes 1. Iohn 2.2 which he offered for vs vpō the crosse and cannot be dayly offered by the Priest without great wrong to Christes eternall and onely Priesthood and without great presumptiō in that priest that dare offer so excellent a sacrifice neither without derogatiō to the vertue of his death THE PAPISTS BVt the Church of Rome teacheth that in the Masse the priest a sinfull man doth offer vp that most holy sacrifice Iesus Christ vnto God the father a sacrifice propitiatorie for the quicke and the dead yea for the greatest sinnes that wee commit As for originall sin they confesse that Christ hath taken that away by his sacrifice but our voluntarie sinnes which therefore also are more odious must be taken away by this sacrifice that the priest offereth vpon the Altar So haue they turned the Sacrament into a sacrifice Christes holy ordinance into a blasphemous Idoll and al for their owne gaine that the Priestes might bee hyred to vse this remedie for the sinnes of the people this salue for all sores De Missa li. 1. cap. 6 Out of Ge. 14.18 The first argument that Bellarmine hath for proofe of this vnbloudie sacrifice of the Masse is at large handled by Bellarmine but the effect of it is this The thing figured must bee like to the figure But Melchisedech who was the figure offered to God bread and wine as a sacrifice Therefore also must Christ offer his bodie in forme of bread Bell li. 1. ca. 7. de Missa Heb. 7. and his bloud in forme of wine for a sacrifice First his first proposition is not simplie true but onely inasmuch as the one must be figured of the other But in what things Melchisedech is a figure of Christ none can better tell than the Apostle to the Hebrewes who fully handleth that matter Col. cum Tryph. fol. 36 and yet doth not once mention this sacrifice And therefore we may gather that Melchisedech was no figure of Christ in that point For if he was then was not the Apostle faithfull to omit so necessarie a point Iustin also hath a notable comparison of them but he doth not touch that in one worde Secondly a sacrifice must be offered but this bread and wine was but brought foorth for so doth their owne translation testifie Thirdly a sacrifice must be offered to God this place mentioneth no such thing and therefore most likely that it was brought to refresh Abraham and his souldiers Whereby we see that Bellarmines minor hath no truth in it wherein he affirmeth that Melchisedech offred bread and wine to God in sacrifice Lastly what a consequence is this Melchisedech offered to God bread and wine in sacrifice therefore Christ offered himselfe in forme of bread and wine Rather is this a strong argument to the contrarie if wee should graunt that he did offer the bread and wine to God which hath no probabilitie in it But I say if that should be granted wee might thus reason The thing figured must bee like to the figure but Melchisedech who was the figure offered but bread and wine therefore Christ offered nothing else but bread and wine and so maketh it nothing for that sacrifice for which the Papists doe alledge it As for his testimonies out of the fathers for proofe of Melchisedechs offering of bread and wine to God in sacrifice because I purpose especially to goe through his generall arguments I omit of purpose a particular examining of euerie place onely contenting my selfe with this generall obseruation that out of the testimonies alledged hee can hardly conclude that which hee taketh in hande to prooue because the fathers seeme rather to allude many times vnto that which he did than so to alledge his doing as that they thinke anie necessarie argument for proofe hereof is to be gathered out of the same And that may wel be gathered out of Chrysostom vpon this place who saith thus In Gen. hom 3. For the honor that he shewed to the patriarke see how a sacrament is insinuated For he offred to him bread and wine Marke to him that is to Abraham flat against that which they would And this is most agreeable vnto the hystorie written by Iosephus who by all likelihood knew best in his time how that storie was thē vnderstood Ant. li. 1. c. 18 he saith that Melchisedech gaue great intertainment vnto the souldiers of Abraham And so Chrysostome in the place alledged saith Abraham brought forth loaues and wine And thus doth the Chaldee Paraphrase expound it So that if we rightly consider not onely what they say but how they speake it and vpon what ground to answer whatsoeuer he can bring out of the fathers concerning this point will not be hard Argument 2 The celebrating of the Passeouer saith Bellarmine was an expresse figure of the Eucharist de Missa lib. 1. cap 7. But the Passeouer was a kinde of offering of a sacrifice to God Therefore the Eucharist must so be Maister Bellarmine hath forgotten what he should proue hee must teach Christ to be in his last supper a sacrifice properly so called but this argument proueth the Eucharist to be a kinde of sacrifice This argument to be short is thus answered There were two things in the Passeouer The one was the killing of it by which was Christs death represented vnto vs as Iustine Martir that ancient father teacheth Dialog cū Tryph. Iudaeo The other was the eating of it by which was figured vnto them that spirituall foode of the soule Christ Iesus who was promised vnto their fathers And in this respect may it in some sort bee called a figure of the Eucharist because it represented vnto them that thing that the Eucharist representeth vnto vs. Therfore if in the first proposition Bellarmine meaneth by celebrating the Passeouer the eating of the Passeouer I graunt it but then is his minor or second proposition vntrue For the eating of it was not the killing of it and so not a sacrifice But if by the celebrating of the Passeouer he vnderstand the killing of it then is his maior to be denied because
also is a sufficient answere to his thirde argument that hee wringeth out of these wordes Whereby he will force Saint Paule whether hee will or not to finde out an offering in the Eucharist because he saith they that eate the offrings are partakers of the altar Out of which place as hee cannot probably conclude any thing to proue a sacrifice in the eucharist so hee plainely proclaimeth that if it should be proued that their masse were a sacrifice yet the priest only is the better for it because the priest onlie eateth vp all For They that eate the offrings are partakers of the Altar The second sort of proofes which Bellarmine promised is gathered out of the fathers Lib. 1. de missa cap. 6. And the first argument of that sort is drawen from the wordes of sacrifice sacrificing offering oblation and such like Chap. 15. Why the fathers vse thus to speake of the Eucharist I haue shewed a little before in the answere to his sixte argument But nowe maister Bellarmine proueth that a sacrifice may be both commemoratiue and represent an other thing as did the sacrifices in the Leuiticall law and also be a true sacrifice indeede which is most true and thereupon concludeth that this sacrifice representatiue in the eucharist is also a true sacrifice But this his argument hath no necessarie consequence for the Leuiticall sacrifice must needes be a sacrifice truely so called that by the death of the beast offered vp and by the shedding of that blood the death blodshedding of Christ might be the more liuely represented to the faithfull and more constantly beleeued of them which thing being in trueth perfourmed and Christ Iesus the true facrifice indeede being offered Heb. 10.26 There remaineth no more sacrifice for sinne Moreouer in those sacrifices that they might bee knowen to be sacrifices instituted and appointed of God we see how the thing sacrificed the manner of sacrificing and all the circumstances are plainely set downe and commaunded by God And on the contrary in this sacrifice which they seeke to maintaine all things are obscure not so much as a probable shew of any commaundement or of any institution of a sacrifice Therefore the Iewish sacrifice can be no proofe for the sacrifice of the masse Secondly he will prooue that in the eucharist is not only a representatiue sacrifice because the fathers speake sometimes of oblations and sacrifices in the plural number and therefore there are more sacrifices than that one representatiue but he taketh more paines then he needeth for we teach that besides the representation of Christs sacrifice we offer in the Eucharist the sacrifices of prayers prayses and such like spirituall oblations Thirdly baptisme saith hee is a sacrament representing Christes death but is not called of any of the fathers a sacrifice offered to God therefore the only representation of Christs death and bloudshedding cannot make the Eucharist be called a sacrifice For baptisme it representeth vnto vs the efficacy and vertue of Christes death rather than the death it selfe So that there is great difference betweene these two sacraments For the sacrament of the Lords supper representeth the sacrifice it selfe which he vpon the crosse did offer euen the tormenting and mangling of his body the shedding of his bloud So that there is much more cause why the Eucharist should be called a sacrifice than baptisme Fourthly M. Bellarmine imagineth that if it were not indeed a very proper sacrifice we might in the Eucharist say to God truely I offer to thee this gift accept Lord this sacrifice And moreouer he chargeth vs that we doe wholy abstaine from such wordes and greatly reproue them for vsing of them And yet in one short praier vsed after the receiuing of the communion with vs we pray thus Accept this our sacrifice of praise thankesgiuing And after We offer and present vnto thee o Lord our selues our soules bodies to be a reasonable holy liuely sacrifice to thee Which wordes doe not only answere the slaunder wherewith he vniustlie chargeth our churches but also sheweth that well we maie vse those words I offer to thee this gift accept Lord this sacrifice although we take not vpon vs to offer Christ really in the Eucharist As for the hyperbolicall speeches which the fathers vse sometimes which is his first reason we learne thereby rather with howe reuerent an affection we shoulde come to these sacramentes than what wee shoulde thinke the thinges themselues to be For howe can it els bee true that Bellarmine himselfe out of the Greeke fathers alleadgeth that they call it a sacrifice terrible and full of horrour which cannot be properly verified of the sacrifice propitiatorie which they woulde haue it to bee for that must needes bee sweete and comfortable vnto vs in it is only grace and mercy no horrour no terrour Lastly because the fathers acknowledge in this sacrifice of the Eucharist that there is that honor performed which is due to God only therefore woulde master Bellarmine conclude that it must needs be more than a sacrifice of representation And we doe easily yeeld vnto him that it is also called a sacrifice of the fathers yea of vs also in respect of the spirituall sacrifices therein offered And this yet must be noted that properly to speake of the Eucharist it is but a sacrament But in the respectes aforesaide De missa li. 1. cap. 16. it is sometime called yet vnproperly a sacrifice But saith master Bellarmine the fathers make mention of an altar therefore they also proue thereby that the Eucharist is a sacrifice for there is no Altar but in respect of a reall sacrifice But the first altars were but tables of wood not altars of stone such as are now for the popish sacrifice in these daies commaunded and these altars of worde they caried about from place to place as occasion serued and therfore although the names of altars be found in the most ancient fathers almost that are yet popish altars are not thereby proued neither were there any altars of stone before the time of Siluester who liued more than three hundred yeares after Christ For hee first commaunded that stone altars should be made as their freind Gerson writeth And therefore as they call it sometime an altar so sometime they call it a Table Lib. 4. cont Floratum De consecrat dist 1. cap. Nemo as doeth Clement who they say was one of the first bishops of Rome he twice within few wordes mentioneth the Lords Table If therefore it be a good argument thus to reason The fathers do sometime mention an altare for the eucharist therefore they thought it was a sacrifice for there needeth no altar but for a sacrifice I am sure this is as good an argument Somtime they speake of a table for the eucharist as out of Athanasius Theodoret Augustine this Clement and others is most plaine and therefore they thought it not to be a sacrifice for
to laie open and amplifie our owne corrupt nature and to confesse the power and force of original sinne in vs are these Partly our owne woful experience whereby if we haue any true feeling of our fraile estate or knowe any thing of our vnwillingnes to that which is good and our ready inclination to that which is euil we must needes confesse that the lawe of our flesh Rom. 7.23 is alwaies rebellious to the law of the spirit which is in vs And that the wisedome of the flesh is such a froward enemy to God Rom. 8.7 as is not subiect to the law of God neither indeede can bee Partlie also the manifold and manifest testimonies out of Gods word which doe plainlie proue that this originall sinne hath so corrupted our whole nature that it can bring forth nothing that is good or godly Gen. 6.5 Such is that All the imaginations of the thoughts of mans heart are only euill alwaies And that also Gen. 8.21 The imagination of mans heart is euill from his youth Whereby we must needes confesse and acknowledge it to be true that we are not sufficient of our selues to thinke any thing as of our selues 2. Cor. 3.5 in those thinges that belong vnto true godlines And why Because that by one man sinne entred into the world Rom. 5.12.18 and by the offence of one the fault came on all men to condemnation In this respect the Apostle calleth such as are not regenerate Enemies to God the children of wrath by nature vessels of dishonour and by such like names whereby hee sheweth plainely what we should iudge or how we should esteeme of the strength and force of originall sinne in them that are not regenerate Namely that no good at all can come from them in thought word or deed Which doctrine the Church of Rome will in no wise heare of But of that I must speake in another place But euen we that haue receiued the first fruites of the spirite and whom God hath deliuered from the condemnation of that common corruption we I saie do finde that if sinne raigne not ouer vs yet it dwelleth in vs. Whereby wee are many times forced Rom. 7 1â— To doe that euill thing that wee woulde not and to leaue vndoone That good that wee woulde doe Wee feele that there is 2â— A lawe in our members rebelling against the Lawe of our minde and leading vs captiue to the Lawe of sinne which is in our members Insomuch as wee are forced not onely to crie out with the Prophet Dauid Psal 19.12 Who can vnderstand his faultes Cleanse mee from secret faultes but also continually to pray as Christ willeth vs Forgiue vs our trespasses Heb. 12.1 For sinne hangeth so fast on vs that euen When wee woulde doe good Rom. 7 2â— then euil is present with vs. And therefore well may our spirite striue that the flesh preuaile not and the new man waxe euery day stronger against the olde man yet so long as wee carry about with vs this body subiect to corruption Sathan will not leaue buffeting vs sinne will not cease to assault vs. But as a froward and cruell enemy euen then when it is almost quite subdued and at the last cast yet will it stirre euen then I say will it striue to hurt vs. And this our deadly enemy was bred and borne with vs wee carry him alwayes about vs. So long as wee liue wee cannot shake him off Which made the Apostle saint Paul so wearie of this wicked world that hee desired to bee dissolued and to bee with Christ Philip. 1.23 And no maruell For what can a spirituall minded man see heere that may make him desire to liue in this flesh In his minde there is such ignorance of heauenly things as that although he be continually taught yet hee needeth continually to pray O teach mee thy Statutes Psal 119.12 and to aske that the eyes of his vnderstanding may be lightened by the spirit of wisedome and reuelation Ep. 1.17 18 Philip. 1.9 by the knowledge of Christ more and more in all wisedome and spirituall vnderstanding For the perfection of knowledge that heere wee can attaine vnto Coloss 1.9 is euery day to learne and when wee know most concerning heauenly things yet our knowledge is vnperfect Yea that which wee knowe not is much more than that wee doe knowe Then if hee consider of his owne heart he shall finde the affections thereof so rebellious against the spirite so running headlong vnto worldly and wicked lustes that it will force him for to pray Psal 86.11 Knit my heart vnto thee that I may feare thy Name Psal 5.8 Leade mee in the waie of thy righteousnesse make thy way plaine before my face Yea hee will bee driuen to confesse that no man can come vnto Christ to serue him Ioh. 6.44 Vnlesse the Father drawe him So that euen in respect of those excellent thinges that man doeth seeme to haue he may truly say Rom. 7.18 I knowe that in mee that is in my flesh there dwelleth no good thing For his minde is darkned that it can not knowe his heart is clogged that it will not obey sincerely and readily as it ought Gods holie will Thus then it appeareth not onely that all that are borne of vncleane seede are conceiued and borne in originall sinne Rom. 7.24 Rom. 8.23 but also that the same doth make great trouble euen to the godly yea it maketh them to sigh for their deliuerance from this their body which by reason of sinne is so subiect to death Concupiscence is sâ— n And now for this concupiscence by meanes whereof wee are thus inticed vnto sinne and also hindered from sincere obedience the church of Rome will in no wise yeelde that it shall bee sinne in the regenerate vnlesse it also drawe consent of reason to yeelde vnto it for this they all teach And yet saint Paul in the Epistle to the Romanes often calleth it sin as M. Bellarmine himselfe confesseth De amiss gratiae lib. 5. cap. 10. yea and that in the regenerate But it is so called saith he vnproperly not because it is sinne but because it is the cause of sinne and commeth also of sinne But how doeth hee prooue that out of any thing that saint Paul hath said in those places First because saint Paul saith Let not sinne raigne in this your mortall bodie Rom 6.12 Out of which words Master Bellarmine reasoneth thus The Apostle saieth that this sinne is in the body not in the minde but sinne properly so called can not bee in the body therefore the Apostle calleth not concupiscence sinne because it is so properly I may aunswere with Saint Augustine that the flesh neuer lusteth without the soule De perfect iustitiae and also out of Saint Ambrose vpon this place that the bodie is here taken for the whole man bodie and soule Neither
this caueat that M. Bellarmine giueth De Imaginibus li. 2. c. 22 that a man must not say especially when he preacheth vnto the people that any images are to bee worshipped with that worship that belongeth to God If it be true why may not the people know so much Perchance M. Bellarmine doubteth whether that their opinion will proue true Ibid. cap. 20 that the same honour is due to the Image that is due to him whom it representeth And therfore that the image of Christ should be worshipped with that worship that belongeth vnto God Indeede these their rules can neuer prooue good because they are not commaunded of God For it is alwaies in such thinges true that Tert. saith De Monogamia that which the scripture doth not set downe it doth forbid Hee learned it of Gods owne mouth who answered the superstitious Iewes pleasing themselues in such seruices as they had deuised Esay 1.12 who required these things of your hands But as they haue no warrant for that they teach and therefore ought not of christians to be heard so their opinions are in themselues so absurd that but to shew them is enough to make such as haue any care of their owne saluation to shunne them But how shall the afflicted mindes which would giue all that they haue for a little comfort vnto whom the feare of death is nothing in comparison of the terrour of sinne how shall they finde comfort in the conflicts of conscience when faine they would aske but they knowe not of whome and pray but they knowe not howe for if their teachers and Doctours at their best leasure can not yet resolue themselues how they should pray vnto their stockes and stones how shall he that hath to thinke of death and to striue against the assaultes of sinne and many feares knowe in such a case which way to turne him And therefore as Cyprian saith to the christians that sacrificed to idoles O wretched man De lapsis why bringest thou an offering with thee when thou comest to offer or intreate why doest thou lay on thy sacrifice Thou thy selfe commest an offering and a sacrifice vnto the altar thou hast there offred thine owne saluation thy hope In those wicked fires thou hast burned thy faith Euen so I may say to those miserable men and women that are carried away after such vanities that their owne imaginations shall punish them and They shall eate the fruit of their owne way Prouer. 1 3◠Prouer. 22.8 Esa 50.11 and be filled with their owne deuises For it is good reason that he that soweth iniquitie should reape affliction and see by the sparkes of the fire that he hath kindled What Fasting is and of the true vse of fasting CHAP. 30. THE PROTESTANTS AS praier is a good work commaunded of God so is Fasting also in the scriptures commēded vnto vs. But not because it is of it selfe good or a thing wherein God hath delight but as it is a mean to humble vs and make vs more fitte What fasting is any way to serue God And it is an abstinence from all meats and drinkes but I speake here of such fastes as vpon sudden or extraordinarie occasions the godly haue vsed not from flesh only or from certaine meats we must therfore fast not thinking thereby to deserue any thing of God but only to tame our selues I mean our flesh which is many times more vnrulye thā is expediēt that the spirit thereby may more earnestly come vnto God Whereby wee learne also the fittest times for fasting to be either when we see the flesh rebellious or dangers at hand THE PAPISTS BVT our aduersaries like the rauening fowles that Virgil speaketh of who defile all that they touch doe also with their superstitions pollute this christian and necessary exercise partly in that they haue in fasting a chiefest regarde to make choise of some meates reiecting others partly also in that they haue their certaine dayes and tymes set downe for their fasting and those many times in the honour of some of their Saints and doe not regarde such particular occasions as may force men to humble themselues before God but especially because they esteeme fasting to bee such a woorke as is meritorious and deserueth at the handes of GOD Bellar. de bonis operibus in part lib. 2. cap. 11. So that thereby hee is satisfyed and his wrath and indignation against vs appeased Fasting there is publike and priuate And of both sorts there are diuers kinds But I speake not here of the spirituall fast which is the best and without the which the other fasting is nothing els but a mockerie Nether yet doe I speake of that ciuil abstinence which in some politicke respects is commaunded amongst vs and is manie times called a fast But of those fasts only doe I intreat which are in question betwene vs and that superstitious church of Rome that we knowing the true vse of fasting may more vse it and shunne that superstitious and popish maner of fast Somtime the cause of fasting is the mortifying of our flesh by denying the bodie that wherby it is puffed vp and made wanton and rebellious Somtime some imminent daunger which wee see hanging ouer our heads or not far of or some feare of Gods wrath doth moue vs vnto it And this is for the most part publike and not alwaies after one maner Iudg. 20.26 Hest 4.16 for some fasted the whole daie from eating or drinking anie thing Some did fast so three daies together as Hester commaunded the Iewes Then was there another kind of fast wherin they did not abstaine from all meates and drincks but from delicate fare 2. Sam. 12.17 ◠Cro. 10.12 Dan. 10 2.3 So Dauid fasted seuen daies when his child was sicke So also did the people when Saul was dead And Daniel fasted three weeks all which time he did nether eat pleasant bread nether came flesh nor wine in his mouth But these are for the most part priuate fasts although not alwaies for we see the people did fast after Saule was dead as it seemeth publikly seuen daies And of the first cause of fasting which I haue said is the mortifying of our flesh and making vs more fit to serue God perchaunce we haue an example in Anna who serued God with fasting Luke 2.37 and praiers night and daie But of the second cause of fasting wee haue in the Scriptures manie examples Ioshua 7. Iudges 20. and in manie other places which for shortnesse I omit And doubtlesse there is a great fault I must needes confesse in this our realme in this poynt that that viperous generation of popish tyrants and traitours seeking so many wayes by poysoning fire murthering and all villaynous practises to roote out the trueth to make hauocke of this our Countrey and to shorten the most quiet gouernement and happie dayes of so mercifull and gracious a prince of whose most gentle
saint Augustine by this prison meaneth hell De salut docu cap. 64 from whence the sinner shall neuer come Now what is this to purgatorie The fift place alledged by master Bellarmine is out of the same chapter Mat. 5.22 Whosoeuer is angrie with his brother c. Here master Bellarmine gathereth out of S. August that all these punishments belong to the life to come Then also that there are three sorts of sinnes De ser dom in mont li. ◠He might also haue told vs out of S. Augu. that in Gods iudgement anger that is the least of these sinnes deserueth hell But that maketh against purgatory and therefore he would not see it And it is most certaine that our sauiour Christ there teacheth vs that the cōmandement Thou shalt not kill is sundry waies broken Neither can out of these words be gathered that there must be satisfaction after this life which Bellar. would proue Moreouer he reasoneth out of S. Luke Make you friends of riches of iniquitie Luke 16.9 that when you shall want they may receiue you into euerlasting habitations If by friends in this place we should vnderstand the saints yet it maketh not for purgatory as may appeare For in this argumēt there can be no necessarie cōsequence The saints must receiue vs into heauen therfore we must go by purgatory but the saints cānot neither must they haue that honor giuē to thē that they shuld receiue vs into the euerlasting habitations Mat. 25.34 it is Christ that must say Come ye blessed He must giue that inheritance that hath bought it with his pretious bloud or else a man may giue it vnto the wicked that shall neuer come there or to such as out liue him neither of which can bee there to receiue him By al which reasons it appeareth that in those words our sauior Christ doth but allude vnto such as whilest they haue ability doe make others their friends So would hee haue vs whom God hath made his stewards with well vsing of our riches to please God that hee also of his gratious goodnes may shew mercy to vs. Luk. 23.42 Seuēthly Remember me when thou comest into thy kingdome saide the thiefe that was put to death with Christ therefore saieth maister Bellarmine he thought that sinnes might be after this life remitted So that this is his meaning as the papistes would perswade vs remember me that is let me be praied for when I am dead Vers 43. But they doe not remember how Christ promised he should not come in purgatory but be with him euen that day in Paradise His eight place He loosed the sorrows of death so it is in greeke Act. 2.24 but M. Bellarmine that hee might get an argument out of that place woulde haue vs reade the sorrowes of hell It is not worth answering because hee must alter the wordes or els he must haue one argument fewer than hee looked for His last place himselfe misliketh and thinketh it not to proue any thing for them and therefore I will not speake of it Now for their argumentes out of the fathers hee that will but indifferentlie consider of them shall finde the fathers to be in this point verie vncertaine And the question being amongst vs whether purgatory bee a catholicke doctrine wee haue not to regard what they in their priuate and doubtful opinions doe set downe but what with one consent and constantly they teach Seeing therefore that neither the fathers with one consent teach it neither themselues knowe well what to saie of it as in many places of maister Bellarmine his two bookes of purgatory may appeare I wil conclude with that golden saying taken out of Gelasius a pope We reade that Christ raised the dead Causa 24. Q. 2. ca. legitur but that hee absolued such as died in error wee doe not reade And afterwardes speaking of the authority of binding and loosing giuen in those words Math. 16 1◠Whatsoeuer thou shalt loose vpon earth shall bee loosed in heauen and whatsoeuer thou shalt binde vpon earth c. Gelasius thus inferreth In earth saith he for he that is dead being bound he said not that he should be absolued or loosed An abridgement of Vincentius Lirinensis with some obseruations vpon the saide Author CHAP. 32. NOw in steede of a conclusion vnto this treatise of controuersies I haue thought good to draw into a briefe summe that booke of Vincentius Lyrinensis against heresies which is so much alleadged against vs. Whom because they so confidently produce against vs in defence of their cause I take his authority to be so much the stronger against them that euen by the iudgement of their owne witnes for so they recken him they may bee conuinced of newnesse and falshood in their doctrine and of vntruth in challenging to their errours the name of catholicke faith and to themselues of catholicke men or women But before I come to the treatise it selfe that we may the better vnderstand vpon what occasion he so greatly accounteth of the ancient tradition of holy men for the interpretation of the scriptures first wee must perswade our selues that this learned father coulde not bee ignoraunt of that way to finde out the true meaning of the scriptures which the godly fathers a little before his time had set downe namely by conferring one place with another and by waying the circumstances of the place it selfe As S. Hillary de trin li. 1. Ambr. in Psal 118. Serm. 8. Hierom vpon Esay 19.1 Basil in reg breu quaest 267. Chrysostome vpon Gen. hom 12. And saint Augustine in many places haue plainly taught Neither yet must we imagine that Vincentius contrary to that which himselfe teacheth throughout this whole booke would that this his rule shoulde bee accounted the onlie way to finde out the trueth of Gods worde and that which so many before him with such a ful consent haue taught vs shoulde bee reiected Therefore it is cettaine that his meaning is to such godly waies as others before him haue vsed for trial of the truth to adde this also as a rule that may bee profitable and doe much good if it bee vsed wisely and truly considered of And the rather did hee teach vs this way because the Pelagians so boldly and confidently preferred their newe doctrine before the ancient faith whereof this authour complaineth fol. 15. And Nestorius condemned all that were before him as if they knew nothing in comparison of himselfe as wee maie see fol. 54. For this cause Vincentius teacheth vs in this his booke which hee therefore calleth Commonitorium an admonition or caueat to auoid the new deuises of priuate men and to holde fast the ancient faith of the vniuersal church And yet although Vincentius Lyrinensis did then see that that which was then catholicke and auncient it was also true and therefore that then it was a good rule to trie doctrines by yet the argument of the Church of