the sacrament of the Lords bodie Baptisme is equiualent to the word of God by our aduersaries own confession Ergo also it is of equall value and dignitie with the other sacrament THE TWELFTH GENERALL CONTROVERSY OF THE SACRAMENT OF BAPTISME THis controuersie standeth vpon diuers questions 1. Of the name and definition of Baptisme Secondly of the partes of Baptisme Thirdly of the necessitie of Baptisme Fourthly of the Minister of Baptisme Fiftly of the parties which are to be baptized Sixtly of the effects of Baptisme Seuenthly of the difference of Christs Baptisme and Iohns Eightly of the ceremonies of Baptisme THE FIRST QVESTION OF THE NAME and definition of Baptisme COncerning the name there is no question betweene vs for the name of Baptisme hath the originall and beginning from the scripture Saint Paul vseth this word Coloss. 2.12 We are buryed with him through Baptisme And againe Heb. 6.2 All the question is about the definition of Baptisme The Papists error 98 THey define Baptisme to bee a sacrament of regeneration by water in the worde that is not which signifieth and sealeth vnto vs our regeneration and assureth vs of remission of sinnes but actually iustifieth and regenerateth vs Bellarm. lib. 1. de Baptism cap. 1. The Protestants WE rather according to the scriptures define baptisme to be a signe or seale of our regeneration and new birth whereby wee are assured that as verily by fayth in the blood of Christ we are cleansed from our sinnes as our bodies are washed with water in the name of the Father Sonne and holy Ghost So that Baptisme doth not actually bestow remission of sinnes by the work wrought but is a pledge and seale of the righteousnesse of fayth as Saint Paul sayth of Circumcision Rom. 4.11 for it is not the washing of the flesh by water but the establishing of the heart with fayth and grace that saueth vs 1. Pet. 3.21 See this poynt handled more at large Controuers 11. next before quest 2. part 1. Augustine saith Per fidem renascimur in baptismate by fayth wee are borne agayne in Baptisme De tempor serm 53. It is then the proper act of fayth to regenerate vs not of Baptisme the vse and end whereof is to strengthen and increase our fayth THE SECOND QVESTION OF THE PARTES which are the matter and forme of Baptisme AS touching the matter that is the externall element vsed in Baptisme there is no question betweene vs but that it ought to bee plaine and common water Act. 10.47 Saint Peter saith Can any man forbid water that these should not bee baptized Wherefore wee condemne the foolish and vngodly practises and inuentions of heretikes that either exclude water altogether as the Manichees with others or doe vse any other element as the Iacobites that in stead of water burned them that were to be baptized with a whot yron or as the Aethiopians which are called Abissines that vsed fire in stead of water misconstruing the words of the Gospell Matth. 2.11 That Christ should baptize with the holy Ghost and with fire which is not literally to bee vnderstoode but thereby is signified the internall and forceable working of the spirite which kindleth zeale and loue in our hearts as fire Concerning the forme of Baptisme we all agree that no other is to be vsed then that prescribed by our Sauiour Christ to baptize in the name of the Father the Sonne and holy Ghost that it is neither lawfull to change this forme in sense as many heretikes haue done nor yet in words as to leaue out any of the three persons in Trinitie and inclusiuely to vnderstand them by naming of one for whereas some alleadge that place Act. 2.38 Bee yee baptized in the name of Iesus Christ for remission of sinnes to proue that it is lawfull onely in the name of Christ to baptize wee are to vnderstand that the forme of Baptisme is not in that place expresly set downe but the scope onely and end of Baptisme which is to assure vs of remission of sinnes in the name of Christ as Beza very well noteth vpon that place The point of difference betweene vs concerning the forme of Baptisme is this The Papists THey are bold to affirme that this forme of Baptisme to baptize in the name error 99 of the Father Sonne and holy Ghost is not fully concluded out of Scripture but deliuered by tradition for say they the commandement of Christ to baptize in the name of the Trinitie Matth. 28. may bee vnderstoode thus to baptize them into the faith of the Trinitie or by the authoritie of the Trinitie And it were sufficient by those words to doe and performe it in act without saying the wordes were it not that wee haue otherwise learned by tradition that this very forme of wordes is to bee kept Bellarmine de baptism lib. 1. cap. 3. The Protestants WE neede no tradition for this matter the very forme which is to bee vsed in Baptisme is plainely proued out of the Scriptures for that commandement of Christ Goe and baptize c. doth necessarily imply a forme of speech to be vsed Wee grant that in the Scriptures this word name is taken for power vertue authoritie as Act. 3.6 In the name of Iesus arise and walke So also as there is a Baptisme with water there may be a baptizing with fire Matth. 3.11 Wherefore if part of the commandement bee to bee taken properlie and literally as this Goe and baptize why not the rest also In the name of the Father Sonne and holy Ghost If then the whole commaundement bee properly and plainely vnderstoode how can they baptize in the name of the Trinitie vnlesse the Trinitie bee spoken and named Secondly it appeareth also out of other places of Scripture that this forme was vsed in the Apostles time As Act. 10.47 Can any man forbid water why these should not be baptized which haue receiued the holy Ghost as well as wee As if Saint Peter should haue reasoned thus these haue receiued the giftes of the holy Ghost Ergo they may be also baptized in the name of the holy Ghost Likewise Act. 19.2 When the brethren at Ephesus had answered Paul that they had not heard whether there were a holy Ghost he saith vnto them Vnto what then were you baptized By this interrogatorie it appeareth it was their manner to baptize in the name of the holy Ghost and so consequently of the whole Trinitie Wee haue no cause then to flie vnto tradition this matter being so plainely decided by the Scripture Augustin tract in Iohann 80. Vpon those wordes of our Sauiour Iohn 15.3 You are cleane thorough the word which I haue spoken vnto you Detrahe verbum quid est aqua nisi aqua Accedit verbum ad elementum fit sacramentum Take away the word and what remaineth in Baptisme but bare water let the word be ioyned to the element and it maketh a Sacrament The forme then of Baptisme is the word which Christ
spake and where else speaketh Christ but in the scriptures Ergo the forme of Baptisme is the word of Christ prescribed and commanded in the scriptures Away therefore with your vncertaine and deceitfull traditions Our Baptisme is builded vpon a surer foundation namely the word of God THE THIRD QVESTION OF THE necessitie of Baptisme The Papists THey affirme that Baptisme is simply necessarie to saluation by Gods appointment error 100 so that all which die vnbaptized vnlesse the want of Baptisme be recompensed either by Martyrdome or penance must needes perish and be depriued of eternall life Concil Trident. sess 7. can 7. Bellarm. lib. 1. de baptism cap. 4. Argum. Iohn 3.5 Our sauiour Christ saith Vnlesse a man bee borne of water and the spirite he cannot enter into the Kingdome of GOD Ergo it is necessarie to saluation to bee baptized Bellarm. ibid. Rhemist in hunc locum Ans. First it is not necessarie by water here to vnderstand materiall water but the purifying grace of Christ which is called the water of life Iohn 4.11 Water then is here added as an Epithete of the spirite because it clenseth and purgeth as water as Iohn 7.38 He that beleeueth out of his bellie shall flowe riuers of waters of life Quid aqua sit saith Augustine euangelium interroga Inquire of the Gospell what this water is Then it followeth vers 39. This spake hee of the spirite which they that beleeued in him should receiue By water then it is no rare thing to vnderstand the spirite Secondly Why may not water bee here figuratiuely taken to expresse the working of the spirite as fire is added to the spirite Matth. 3.11 He shall baptize with the holy Ghost and with fire What greater necessitie is there in this place to vnderstand water literally then fire in the other Thirdly as you expound these wordes of Baptisme so yee doe applie another place Iohn 6.53 to the other Sacrament Vnlesse you doe eate the flesh of the Sonne of man and drinke his blood you shall not haue life in you If this bee spoken of the Sacramentall eating and drinking of Christ as the Rhemists take it then belike there is as great necessitie of the Eucharist as of Baptisme and so indeede Augustine sometime thought that the one was as necessarie to saluation as the other Sine Christi carne sanguine nec paruuli vitam habere possunt in semetipsis Without the flesh and blood of Christ neither can infants haue life in themselues And therefore it was the custome of those times to giue of the Sacrament to children Paruulis adhuc infirmis stillantur quaedam de sacramentis some part of the Sacrament is instilled and powred into the mouthes of young and tender children But our aduersaries in no wise will admit that the Eucharist is as necessarie as Baptisme wherefore they doe thus comment vpon our Sauiours wordes that they also doe eate the flesh of Christ and drinke his blood which ioyne in heart and desire to be partakers of the Sacrament and so mystically and spiritually doe receiue it Rhemist Iohn 6. sect 8. And why I pray you may there not be as well a mysticall and spirituall receiuing of Baptisme without the Sacrament as of the Eucharist or Lords Supper seeing this place Iohn 6.53 doth as necessarily enforce the receiuing of this Sacrament as that place Iohn 3.5 doth lay a necessitie of Baptisme The Protestants WEe acknowledge no greater necessitie in Baptisme then in the other Sacrament both which wee grant to be necessarie as helpes and proppes and profitable meanes to increase our faith but not so simplie necessarie as that without them there being no neglect or contempt had of them it were impossible to be saued Argum. 1. The children of the faithfull are holy already euen before they are baptized for they are within the couenant and to them also belongeth the promise The Lord saith I will be thy God and the God of thy seede Genes 17.7 And Saint Paul saith that the children of the faithfull are holy 1. Corinth 7.14 If the Lord then be the God also of children if they be holy being borne of the righteous seede how can they possibly perish although they die vnbaptized Argum. 2. Circumcision was as necessarie to the Israelites as Baptisme is to vs but their children which died before the eight day when they were to bee circumcised perished not for Dauid doubteth not to say of his child that died the seuenth day I shall goe to him hee cannot returne to me 1. Sam 12.18.23 He pronounceth that the child was saued Ergo neither children dying without Baptisme now are condemned Argum. 3. The holy Ghost may be giuen without Baptisme so it bee not contemned and neglected when it may be had therefore life eternall may be had without Baptisme for the holy Ghost is able without the sacrament to regenerate vs and bring vs to eternall life The first is proued Act. 10.47 Who can forbid water that these should not be baptized which haue receiued the holy Ghost as well as wee They had the holy Ghost before and without Baptisme as Augustine saith Adhuc loquente Petro non dico nondum imponente manum sed nondum baptizante venit spiritus sanctus While Peter yet spake before he laid on his hand or Baptized them the holy Ghost came Ergo Baptisme not necessarie Argum. 4. You your selues make two exceptions of Martyres and them that doe penance which may be saued without Baptisme Ergo Baptisme is not simplie necessarie And if our Sauiour speake of Baptisme Iohn 3.5 as yee say he doth there is no priuiledge for any no not for Martyres for all must bee borne of water and the spirite that is say you baptized Neither are your two exceptions generall enough for the theefe vpon the crosse was saued and yet neither died a Martyr for he himselfe confesseth that he was righteously punished Luk. 23.41 neither did he any such penance or made any such satisfaction as you require AN APPENDIX WHETHER THE want of Baptisme may bee by any other meanes supplied The Papists OVr aduersaries make three kindes of Baptisme Baptismum fluminis baptismum sanguinis baptismum flaminis error 101 the Baptisme of water the Baptisme of blood which is Martyrdome and the Baptisme of the spirite which is contrition and penance by these two the first say they may be supplied They affirme that Martyrdome and penance or contrition doe by the very act or worke wrought remit sinnes and iustifie the workers and not in respect of the faith onely which is in Martyrs or penitent persons Bellar. cap. 6. lib. 1. de baptism Argum. The Innocents which were slaine by Herod were saued onely by their Martyrdome they had neither faith nor workes So the theefe vpon the Crosse was not onely iustified by his faith but by the act and worke of contrition Ans. First it is not necessarie to hold all those children to be
lauer of regeneration and word of Sanctification all the sinnes in men regenerate are healed yea euen those which by humane ignorance afterward are committed Non vt baptisma quoties peccatur toties repetatur sed quia ipso quod semel datur fit vt non solum anteà verùm etiam posteà quorumlibet peccatorum venia fidelibus impetretur Not that Baptisme so oft as a man sinneth is to bee repeated but by vertue of that which is once giuen it commeth to passe that the faithfull haue remission of their sinnes not onely before but also after Ergo Baptisme hath it force not onely for the present but it reacheth vnto the time following THE THIRD PART OF THE LIBERTIE and priuiledges obtained by Baptisme The Papists 1. THey haue defined that a man by Baptisme is not onely debitor fidei sed etiam vniuersae legis Christi implendae error 109 not onely a debter of the faith but is made a debter to performe the whole law of Christ Concil Trident. sess 8. can 7. that is Baptisme is not onely a signe of free iustification by faith neither doth he which is baptized professe himselfe onely by faith to bee iustified but partly also by his workes and the keeping of the commandements of Christ. The Protestants Ans. IN Baptisme wee make profession of our obedience to die vnto sinne and rise vp to newnes of life Rom. 6.2 yet not thereby to bee iustified but in being baptized wee shew our faith and hope onely to looke for remission of sinnes and saluation of our soules by the death of Christ. Argum. 1. Circumcision in place whereof Baptisme is giuen to vs is called by the Apostle a seale of the righteousnes of faith Rom. 4 11. not of the righteousnes of workes much more then is Baptisme which is a Sacrament of the Gospell a pledge vnto vs of the iustice of faith Argum. 2. By Baptisme we are freed from the curse of the lawe for it is a Sacrament of the death of Christ and of all the benefites thereof and Christ by his death hath borne for vs the curse of the lawe Galath 3.13 But if by Baptisme we binde our selues to the obseruance of the lawe to bee iustified and finde life thereby we must needes fall into the curse because we are not able to keepe the commandements Wherefore seeing Baptisme deliuereth vs from the curse it also exempteth vs from the workes of the lawe The Papists error 110 2. ALthough Christians are bound by solemne vow in Baptisme to walke in obedience before God and to keepe his commandements yet are they not therefore freed and exempted from the obseruance of the lawes and ordinances of men the which they are bound in conscience to keepe and vnder paine of damnation Bellarm. cap. 16. The Protestants BAptisme onely bindeth vs to keepe the commandements of God and so far forth also to obey men as they commaund things lawfull but wee must not be brought in bondage to mens traditions and obseruations seeing we are the Lords free men and by Baptisme consecrate to his seruice Argum. Math. 28.19 Goe and teach baptizing them c. and teaching them to obserue all that I haue commanded you Ergo Baptisme bindeth vs onely to the obseruation of Gods precepts 1. Corinth 7.23 Yee are bought with a price be not the seruants of men Baptisme is a signe of the death of Christ the price of our redemption Ergo wee are freed from all meere humane seruice in receiuing of Baptisme For this cause is it called the Baptisme of Christ Augustine saith Paulus dixisse legitur euangelium meum baptismum autem Christi nemo Apostolorum ita vnquam ministrauit vt auderet dicere suum Paul is read to haue said My Gospell but neuer any of the Apostles durst call the Baptisme of Christ their Baptisme Ergo seeing it is the Baptisme of Christ and we are onely baptized in his name not in our owne name or the name of men wee must onely hope to bee saued by faith in him and become his seruants wholly THE SEVENTH QVESTION OF THE difference betweene the Baptisme of our Sauiour Christ and the Baptisme of Iohn The Papists THe Baptisme of John they say was of another kinde then Christs Baptisme was neither was it sufficient without Christs Baptisme nor had the error 111 like force or efficacie as his Baptisme had and therefore such as had been baptized of Iohn were afterward admitted to Christs Baptisme Concil Trident. sess 8. canon 1. Bellarm. lib. 1. de baptis cap. 20.21 Argum. 1. Matth. 3.11 Iohn himselfe saith I baptize you with water but hee shall baptize you with the holy Ghost Ergo Iohns Baptisme and Christes not all one for Iohns Baptisme gaue not the holy Ghost Bellarm. ibid. Ans. Iohn speaketh not of diuerse Baptismes but of diuerse operations and ministeries in one and the same Baptisme for Iohn as all other ministers doe did but giue water and Christ working together with them giueth the holy Ghost But it will be answered that Iohn saith not he dooth baptize but hee shall baptize Ergo Christ did not baptize together with Iohn by his spirite Ans. The same Iohn in another place speaketh of Christ in the present tense Iohn 1.33 This is hee which baptizeth with the holy Ghost Ergo Christ did both then baptize with his spirite and afterwards also more manifestly when the giftes of the spirite began to bee shed forth more plentifully vpon men Argum. 2. Saint Paul baptized twelue men at Ephesus with Christs Baptisme that had receiued Iohns before Act. 19.4.5 Ergo Iohns Baptisme was not the same that Christs was Bellarm. Ans. There can be no such thing gathered out of that place for those words in the fifth verse When they heard this they were baptized in the name of the Lord Iesus are part of the narration which Paul maketh of Iohns manner of Baptisme so that the sense is this they that heard Iohns doctrine were baptized in the name of the Lord Iesus It is not so to be read as though they were baptized againe of Paul but he laieth onely his hands vpon them that had before receiued the Baptisme of Iohn The Protestants THat Iohns Baptisme was not diuerse from Christs Baptisme but was all one with it in propertie and effect and that they which were baptized by Iohn were baptized into the name of Christ and therefore needed not againe to bee baptized thus it is made manifest out of Scripture Argum. 1. Iohns Baptisme differed not in the matter of the Sacrament for he baptized with water as Christs Apostles did There was also the same forme of both the word of God for Iohn also taught the people to beleeue in Iesus Christ that was to come Act. 19.4 There was also the same scope and ende of Iohns Baptisme For hee preached the Baptisme of repentance for remission of sinnes Mark 1.4 Ergo it was the same with the Baptisme of Christ. Argum. 2. If
ground an ordinarie and perpetuall sacrament vpon an extraordinary example and that they were such visible graces of the spirite it appeareth because Simon Magu◠saw that the holy Ghost was giuen them by laying on of hands Secondly the holy Ghost was obtained by their praiers ver 15. and not by the very laying on of hands Thirdly to make a Sacrament it is not enough to haue a visible signe and to shew some spirituall grace therewith to be bestowed for then the spittle and clay that Christ vsed the napkins also and partlets which were carried to the sicke from the Apostles and they were healed presently all these should be sacraments for here are outward signes and some effect followed yet because there was no institution of a sacrament by Christ nor any commandement to vse them neither these nor the imposition of hands can be a Sacrament The Protestants WE graunt a ceremonie of imposition of hands vsed in the Apostles time and after so long as the miraculous gifts of the holy Ghost continued in the Church there is also another kinde of imposition of hands such as the Apostle speaketh of Heb. 6.2 which may haue perpetuall vse in the Church which is nothing else but a kinde of praier to be strengthened by the holy Ghost and for the encrease of grace But neither this nor the other doe we holde to be a sacrament Argum. 1. Euery sacrament must haue his appointment from Christ consisting both of an outward element and the word of institution but the popish sacrament of confirmation hath none of these the element they vse is oyle the word of consecration I signe thee with the signe of the Crosse and annoint thee with the Chrisme of health in the name of the Father the Sonne and holy Ghost but none of these haue their institution by Christ or his Apostles any where in the new testament Ergo it is no sacrament Augustine saith Manus impositio quid aliud est quà m oratio super hominem The imposition of the hands what els is it but praier ouer a man He saith not it is a Sacrament THE SECOND PART OF THE MATter and forme of Confirmation The Papists THe matter of this popish Sacrament they say is oyle mixed and tempered error 44 with balme Rhemist Act. 8. sect 6. First halowed and consecrated by the Minister thereof and striked in manner of a crosse vpon the forehead of him that is to be confirmed Bellarm. cap. 8. Argum. 2. Corinth 1.21 It is God which establisheth vs or confirmeth vs with you in Christ and hath annointed vs. Here the Apostle speaketh of confirmation and of the materiall part thereof which is holy vnction or anointing Bellarm. ibid. The Protestants Ans. FIrst the Apostle saith not Which hath confirmed but Which doth confirme which if it were meant of that external ceremony of confirmation see what iniury you offer to the Apostle that being a confirmer of others he had neede now to be catechized and confirmed himselfe Againe he speaketh not of confirmation wrought by the ministerie of men but God saith he confirmeth vs that is establisheth vs by his spirite 2. It is to too grosse to vnderstand by this anointing your greazie besmearing mens faces with your Chrisme seeing the Apostle expoundeth himselfe in the next verse He hath sealed vs and giuen the earnest of his spirite in our harts ver 22. Of this holy anointing of our harts by the spirite S. Iohn also maketh mention saying This Anointing teacheth you all things 1. epist. 2.27 But doth the anointing of the face I pray you giue men instruction Let vs heare Augustines exposition Christus sit in corde vnctio ipsius sit in corde inspiratio eius docet vnctio eius docet Let Christ be in your harts let his anointing be in your harts his inspiration is his anointing you may be ashamed therefore so grossely to abuse Scripture 3. As for your oyle therefore mixed with balme First the true balme you know is not to be had and therefore you abuse the people Secondly make the best of it you can it is but a Iewish ceremonie Thirdly your benediction of it is but a kinde of magicall inchantment seeing you haue no word of God to consecrate creatures in that sort for all things are sanctified by the word of God and praier Ergo without the warrant of God there is no such sanctifying of creatures The Papists 2. THe forme of Confirmation is in the words which are pronounced I signe thee with the signe of the crosse and confirme thee with the Chrisme of error 45 saluation or health in the name of the Father the Sonne and holy Ghost Bellarm cap. 10. The Protestants 1. THey must shew the institution of Christ out of the word for the forme of euery sacrament which they can not doe for this vnlesse they runne to their beggerly traditions which they blasphemously call the word of God vnwritten 2. Where haue they learned that men are confirmed and established with the externall anointing of oyle so said some amongst the Colossians Touch not taste not handle not to whom the Apostle answereth Which things perish with the vsing and are after the commandements of men Coloss. 2.21.22 So is this anointing with oyle a meere inuention of men and hath no longer vertue or force then in the naturall vse thereof THE THIRD PART OF THE EFFIcacie and vertue of confirmation The Papists THe holy Ghost is giuen in confirmation for force strength and corroboration against all our spirituall enemies and to stand constantly in the confession error 46 of our faith euen to death with great increase of grace Rhemist Act. 8. sect 7. And in this respect it giueth more abundant grace in strengthening of vs against the deuil then Baptisme doth Bellarm. cap. 11. The Protestants FIrst they doe offer great iniurie to the spirite of God tying him as it were to their beggerly elements which haue power as they say to conferre grace The Scripture saith The spirite bloweth where it listeth Ioh. 3. The spirite of God is free and is giuen without Sacraments as well as with them but this tradition of yours is no Sacrament if it were yet could it not conferre grace as we haue proued before Secondly they doe greatly deface the Sacrament of Baptisme making it imperfect without confirmation saying that he which is baptized shall neuer be a perfect Christian vnlesse he be confirmed with Chrisme Gerson And that it is to be reuerenced with greater reuerence then Baptisme See Fulk Act. 8. sect 7. Yea they depriue Baptisme of the proper effect and vse thereof which is a signe vnto vs of the assistance of Gods spirite to fight manfully against the Deuill for by baptisme we are buried into the death of Christ Rom. 6.3 But Christ by his death triumphed ouer the Deuill Coloss. 2.15 Ergo Baptisme is a signe of our victorie against the Deuil yet they rob Baptisme of this honor and giue it to
one place for it is as proper to the bodie of Christ to be seene and felt as to be in one place at once 4. Bellarmine granteth being vrged with that argument that Christs soule was in Paradise after his passion and therefore not in hell he confesseth that it was not impossible that Christs soule should be in two places at once Lib. 4. de Christi anima cap. 15. Yea he sayth that Christ may if he will turne al the world into bread and the bread so made conuert into his flesh and so his bodie may be as well in euery place of the world as now it is in the Eucharist Lib. 3. de incarnat cap. 11. What great oddes now I pray you is there between the opinion of the Vbiquitaries and of the Papists but that they say that the bodie of Christ is euery where ordinarily by the power of the Godhead the other say his flesh is in many places at once by a miracle The one sayth Christs bodie actually is in euery place the other that it may be if Christ will THE SECOND PART WHETHER OVR SAVIOVR Christ did verily encrease in knowledge and wisedome as he was man The Papists CHrist they say in the very first creation of his soule and from his conception error 98 was endued with the fulnes of al wisedome grace and knowledge neither can he be sayd properly to haue encreased in any of these gifts 1. Christ was anoynted from his mothers womb and then the spirit of God was vpon him for the Angels that appeared to the shepheards call him Christ Luk. 2.11 And Iohn sayth The word was made flesh full of grace and truth 1. vers 11. Therefore euen then he had receiued all abundance of grace and knowledge Bellarm. de Christi anima lib. 4.2 Ans. 1. We grant that our Sauiour was the Iesus the Christ euen from his natiuitie not that thē he actually straightwaies entred into those offices or receiued plenarie power of all the graces of the spirit but because he was euen from his mothers wombe consecrated and appoynted thereunto for it no more followeth because he is called Christ that he then had his actuall anoynting then that because he was called Iesus from his natiuitie that he had actually performed our redemption The full anoynting of the spirit was fulfilled in his baptisme when the holy Ghost came downe in the likenes of a Doue and then beginning to preach in his first sermon at Nazareth he sheweth the accomplishment of the prophecie of Esay The spirite of the Lord is vpon me c. Luk. 4.18 2. Neither doe the words of Iohn import so much as they gather The word was made flesh and dwelt amongst vs full of grace and truth which is not to be vnderstood of the very first assuming of the flesh but of the dwelling of the word in the flesh amongst vs and so appeared to be full of grace and truth Argum. 2. Christ was the Sonne of God in his very incarnation and euen then was the humanitie perfectly vnited to the Godhead therefore immediatly vpon this vnion and coniunction of both natures in one person must needes follow the fulnes of grace in the humane nature Againe Adam was created in perfect wisedome therefore much more the second Adam Bellar. cap. 4. Ans. 1. If presently vpon the vniting of the two natures together it had been necessarie that the humane nature of Christ should haue receiued whatsoeuer by the presence of the diuine nature was to be conferred vpon it then Christ straight waies must also both in bodie and soule haue been glorified for it can not be denied but that as the bodie of Christ after the resurrection receiued more glorie then before so also his soule being the other part of his humanitie was more glorified By this it is euident that the humanitie receiued not at once the fulnes of all grace and glorie in the first vniting of the Godhead 2. Adam was created perfect in bodie and soule and if Christ therefore ought to haue the fulnes of the gifts of the soule in his creation as Adam had why ought he not also to haue had a perfect bodie as Adam was created withall Wherefore as it was no dishonour to Christ to grow vp in stature of bodie so neither was it to encrease in the gifts of the mind The Protestants THat Christ was euen from his birth and first conception perfect God and perfect man we doe assuredly beleeue and that in the very incarnation the diuine and humane nature were vnited together Also we graunt that the Lord Christ might haue created to himselfe a soule full of all wisedome and knowledge as he might haue made himselfe a perfect bodie but seeing it pleased him to bee borne of a woman and first to dwell in the bodie of an infant wee doubt not to say as the scripture teacheth vs that he also Encreased in wisedome 1. He was in all things like to his brethren onely sinne excepted Heb. 2.17.4.15 Ergo he grew vp and encreased in knowledge according to the manner of men which may be done without sinne 2. The scripture sayth plainly which cannot lye that Iesus grew vp and encreased in wisedome and stature Luk. 2.52 And lest they should answere that this encreasing was onely in the opinion of men it followeth And in fauour with God and men he increased in wisedome stature and fauour not onely in shew before men but in truth before God and as verily and indeed he grew vp in stature so also in wisedome 3. Christ testifieth of himselfe That neither the Angels nor the Sonne of man as he is man knoweth of the day or houre of his comming to iudgement but the father onely Mark 13.31 Ergo Christ as hee was man had not at once all fulnes of knowledge Bellarmine thus expoundeth this place Filius dicitur nescire quia non sciebat ad dicendum alijs The Sonne is sayd not to knowe because he knewe it not to reueale it to others but to keepe it secret to himselfe Ans. First then by the same reason the Angels doe knowe it also but that they are charged not to declare it to men for the text sayth that neither the Angels nor the Sonne of man knoweth the time Secondly in this sense also the father might be sayd not to knowe it for neither hath he reuealed it to any Lastly although we doe affirme according to the scripture that the child Iesus did increase in the gifts of the mind as he did in the stature of his bodie yet we do put great difference between him and all other children that euer came into the world for as his conception birth were not after the cōmon manner for he was cōceiued by the holy Ghost brought forth without trauel and labour as August sayth Nec concipiendo libidinē nec pariendo perpessa est dolorē In conceauing she felt no carnal desire in bearing she suffered no payne So likewise
the Prophets and Apostles to write S. Paule saith that what soeuer is writtē is written for our learning that through patience and cōsolation of the scriptures we might haue hope Rom. 15.4 The Lord saw in wisedome that his people could not be without the Scriptures which are necessarie for their learning for their comfort and to strengthen their hope how then dare our aduersaries say that the scriptures are not necessarie seeing these things wrought in vs by the scriptures knowledge consolation hope are most necessarie 4 Let Augustine now put in his verdict Illud credo quod etiā hinc diuinorū eloquiorum clarissima authoritas esset si homo illud sine dispendio salutis ignorare non posset de peccator merit remiss lib. 2.36 I thinke saith he that euen concerning this matter speaking of the originall or beginning of the soule the Scriptures would not haue bene silent if we might not safelie be ignoraunt of this matter without daunger of saluation Ergo whatsoeuer is necessarie to saluatiō is onely to be found in scripture for other matters there not expressed there in no daunger in not knowing them therfore the Scriptures by this Fathers iudgement are most necessary THE SECOND PART OF THE SEVENTH question of the sufficiencie of Scripture The Papistes THey do straungely affirme that the Scriptures conteine not all things necessarie error 12 to be knowen cōcerning faith and manners and that they are not sufficient without traditions Bellarm. cap. 3.4 Lindanus a Papist saith that the scriptures conteine not all things necessarie to saluation Andradius that their approued traditions are of equall authoritie with the Scripture Ex Tilman de verbo error 2. 1 First the Iesuite thus reasoneth against the sufficiencie of Scripture There are diuerse bookes of canonicall Scripture lost and perished Ergo that part of canonical scripture which remaineth is not sufficiēt that much is lost he thus proueth 1. Chron. cap. vlt. mention is made of the bookes of Nathan Gad. 2. Chron. 9. of the bookes of Ahiiah Ieedo in the new Testamēt Col. 4. of the Epistle of S. Paule to the Laodiceans all those bookes are lost We aunswere First we denie not but that some bookes are now wanting which were part of canonicall scripture yet that which remaineth is sufficiēt as some of Solomōs bookes are perished which he wrote of herbes plāts and many of his Prouerbes the Lord saw that they were not so greatly necessarie for vs to saluation Secondly there is not so much wanting as the Iesuite would beare vs in hād for the books of the Prophets which he nameth are the same with the bookes of the Chronicles of the Kings which no doubt were writtē by those Prophetes And as for the Epistle of S. Paule to the Laodiceās there was neuer any such the text is written from the Laodiceans it was the Epistle rather of the Laodiceans to S. Paule vnto the which he partly maketh aunswere in the Epistle to the Colossians and therefore he would haue it read also in their Church 2 If the Apostles had any such meaning to contriue in the scriptures the summe of faith and all necessarie knowledge it is very like Christ would haue geuen them some expresse commaundement so to do but we read not of any such strict commaundement Ergo they had no such purpose Bellarmine We aunswere First they them selues dare not denie but that the Apostles wrote by the instinct of the spirite what is that els but the commaundement of God Actes 16.6 Paule was forbidden of the holy Ghost to preach the word in Asia and ver 10. when he had seene a vision of a man of Macedonia appearing vnto him the Apostle concludeth that they were called of God wherefore what they did by the secret mouing of the spirite was done at the cōmaundement of God Secondly Apocal. 11.1.14.13 Iohn is biddē to write that which he saw no doubt the other Apostles had the like cōmaundement 3 There are many points which we ought in no wise to be ignoraunt of which the scriptures speake either obscurelie of or not at all First these things are obscurely and doubtfully set downe in Scripture the equalitie of the persons in Trinitie the proceeding of the holy Ghost from the Father and the Sonne the doctrine of originall sinne We aunswere First if these things be found at all in the Scriptures it is sufficient concerning the question we haue in hand Secondly the Scripture doth manifestly declare the truth in all those points the equalitie of the persons is directly proued 1. Iohn 5.7 the procession of the spirite Iohn 15.26 the spirit is there said to be sent frō the Father the Sonne And Ioh. 14.26 Original sinne is described plainly by the Apostle Rom. 5.12 though the name be not found in Scripture Secondly there are diuerse things necessarie to be knowen not at all declared in Scripture First as that Marie continued a perpetuall Virgine We answere the Scripture saith euery where she was a Virgine neither maketh mention of any children she had and therefore out of the Scripture we gather that she continued Secondly Basile saith that it is sufficient to know she was a Virgine before the birth of Christ. Secondly to know that the Pasch or Easter must be kept vpon the Lordes day is necessarie Aunswere there is no such necessiitie in it to saluation neither needed the Church so much to haue contended about it in times past these are the mightie weapons which our aduersaries vse The Protestantes WE do not affirme as our aduersaries charge vs that all things necessarie to saluation are expressely conteined in scripture that is in so many words but this we hold that all things which are necessarily to be knowen of vs are either expresly declared in Scripture or necessarily concluded out of Scripture and so conteined in them We also graunt that it was not Gospell onely which was written but all that Christ and his Apostles taught by liuely voyce the whole summe whereof and substaunce is conteined in the written word and so we conclude that nothing necessarie to saluation either concerning faith or manners is els where to be found but in the holy Scriptures 1 S. Paule saith if we or an Aungell preach vnto you otherwise then that which we haue preached let him be accursed Ergo the Scripture conteineth all things necessarie First the Iesuite aunswereth that S. Paule speaketh not onely of his writings but also of his preachings which were not written We aunswere that the summe of all S. Paules preachings is conteined in his Epistles and other holy writings for S. Paule confirmed his doctrine out of the scriptures as Act. 17.10 the Berrheans examined his doctrine by the scriptures and found it to be consonant and to agree in all things Secondly he condēneth those which preach any thing not besides or otherwise but contrarie and therefore not any other doctrine besides Scripture is forbidden but that
Notes we would desire no better arguments then those which our aduersaries alleadged against vs for first our notes are proper onely to the Church and cannot bee found in any place where the Church of God is not Secondly they are most notorious markes and a man by the Scriptures may more easely knowe what true doctrine is and which are the right Sacraments then which is the true Church Thirdly these markes can not be absent from the Church but doe alwayes accompanie it and it is no longer a true Church then it hath those markes 2 We are able out of the Scriptures to proue these marks which may stand in stead of many reasons Iohn 10. my sheepe heare my voyce Ephes. 5. clensing it by the washing of water through the word Ergo the Word and Sacraments are true notes of the Church Bellarmine answereth to the first place that the hearing of the word is not a visible note of the Church but a signe vnto euery man whereby he may knowe his election Wee replie agayne looke which way a man is knowne to bee a member of the Church by the same way the Church also it selfe is discerned if the hearing of the word doe make one a sheep of Christ then doth it also shew which is the flocke and fould of Christ As I knowe my hand or foote to bee a part of my bodie because it hath life and motion of the bodie euen so the bodie is discerned from a carkas because it moueth and liueth To the second place he answereth very simply that the Apostle there sheweth not which is the Church but what good Christ hath wrought for his Church We replie againe But the Church is best knowne by the benefites that Christ hath bestowed vpon it amongst the which the Word and the Sacraments are not the least Ergo by these the Church is knowne and in that place by the Apostle described And let the reader iudge whether that place of the Apostle where there is direct mention made of the word and sacraments be not fitly applied to our purpose concerning the description of the Church 3 Let Augustine speake In scripturis didicimus Christum in scripturis didicimus ecclesiam epistol 166. In the scripture we doe learne Christ in the scripture let vs likewise learne the Church His argument is this Looke how Christ is knowne so is his Church but Christ is onely knowne by his word Ergo so is his Church The fourth question of the authoritie of the Church THe Papists affirme that the authoritie of the Church consisteth in these fiue poynts First in authorising the scriptures and defining which are Canonicall Secondly in giuing the sense of the scripture Thirdly in determining matters besides scripture Fourthly in making lawes constitutions for the Church Fiftly in exercising of discipline Concerning the two last we doe not greatly stand with them We acknowledge the Church hath authoritie to make decrees and constitutions but so as the Apostles did Visum est nobis spiritui sancto It seemed good to vs and the holy Ghost the Church must be directed by the wisedome of the spirit speaking in the scriptures We also acknowledge the holesome power of the Church in exercising of holy discipline but it must be done in the name and power of Christ. 1. Cor. 5.4 not according to the will of men Concerning the two first we haue alreadie shewed that neither the Church doth giue authoritie to the word of God but doth take her authoritie from thē for the scriptures are of sufficient credite of themselues 1. controu quaest 4. Neither that the sense of scripture dependeth vpon the interpretation of the scripture but that the word expoundeth it selfe 1. controu quaest 6. There remaineth therefore onely one poynt to be discussed of the authoritie of the Church namely in deciding of matters beside the scriptures which are of two sorts either necessarie appertayning to faith or indifferent concerning ceremonies of both these in their order THE FIRST PART WHETHER THE CHVRCH hath authoritie in matters of faith beside the scriptures The Papists WE ought to take our faith and al necessarie things of saluation at the hands error 24 of our superiours Rhemist Act. 10. sect 8. In poynts not decided by scripture wee must aske counsaile of the Church Praefat. sect 25. The Church is the onely piller and stay to leane vnto in all doubts of doctrine without the which there can be no certaintie nor securitie we must therefore beleeue it and trust it in all things annot 1. Timoth. cap. 3. sect 9. Yea it hath authoritie say they to make newe Articles of faith as in the Councell of Constance it was decreed to be necessarie to saluation to beleeue the Pope to be head of the Church In the Councell of Basile it was made an Article of the faith to beleeue that the Councell was aboue the Pope and therfore Pope Eugenius in not obeying the Councell was adiudged to be an heretike 1 Vpon these words in the Gospel Iohn 15.27 the spirit shall testifie of me and you shall beare witnesse also they conclude thus Ergo the testimonie of the trueth ioyntly consisteth in the holy Ghost and Prelates of the Church Rhemist Iohn 15. sect 8. We answere The witnesse of the spirit and of the Apostles is all one witnesse for the spirit first testifieth the trueth to the Apostles inwardly and the Apostles inspired by the spirite did witnesse it outwardly so the Pastors of the Church witnessing with the spirit which is not now inspired by reuelation but onely found in the scriptures are to bee heard but if the spirit testifie one thing in the word and they testifie another there we must leaue them 2 The Church erreth not Ergo we must heare her in all things Rhem. 1. Timoth 3. sect 9. We answere First the Church may erre if she followe not the scriptures Proued before 2. controu quaest 2. Secondly so long as the Church heareth Christs voyce we are likewise to heare hers and so long as she is preserued from error she will not swarue from Christs precepts neither impose any thing vpon her children without the warrant of her spouse The Protestantes THat the Church hath no such power to ordaine articles of faith or impose matters to be beleeued necessarie to saluation not contayned or prescribed in the holy scriptures We prooue it thus and wee are sure that the true Church of Christ will neuer chalenge any such prerogatiue 1. All truthes and verities in the scriptures are not so necessary to saluation that the ignorance thereof should bring perill of damnation Ergo much lesse are any verities out of scripture of any such necessitie the first is manifest for to know the iust chronologie of time or space of yeares from the beginning of the world to Christ is a veritie in scripture yet not necessary so to beleeue that Marie continued a virgin euer after the birth of our Lord was thought by
scripture 1. Deut. 17.12 He that harkeneth not vnto the priest that man shal die But mark I pray you what goeth before v. 11. according to the law which they shal teach thee according to the iudgement which they shall tell thee shalt thou do see then here is no absolute iudicial power giuen to the priest but according to the law of God 2. The example of the Apostles Act. 15. is as fōdly alleadged where it was decreed saith the Iesuite that the Gētiles shuld not be burthened with ceremonies which saith hee was not determined by the scriptures but by the absolute suffrages of the Apostles Again their decrees were absolutely imposed vpon the Churches without any further examination of the Disciples Ergo we are now also absolutely bound to obey all decrees of Councels Bellar. de concil 1.18 We answere first it is false that this matter was determined without scripture for Iames alleadgeth scripture Peter thus reasoneth we beleeue through the grace of God to be saued as wel as they v. 11. therfore what need this yoke of ceremonies 2. Though there had been no scripture who seeth not that the spirit of God so ruled the Apostles that their writings and holy actions should serue for scripture vnto the ages following Thirdly the Disciples needed not to examine their decrees knowing that they were gouerned by the spirit as they themselues write It seemed good to vs and the holy Ghost yet we see the brethren of Bereae searched the scripture for the trueth of those things which the Apostles preached Act. 17.11 When they can proue such a plenarie power fulnes of the spirit in their pastors and Councels as was in the Apostles we wil also beleeue them The Protestantes WE doe firmly beleeue that neither the Church nor Councels haue any such absolute power to determine without the holy scriptures either beside or agaynst them or to binde other men to obey such decrees Neither that the true Church of God dare or will arrogate such power vnto it self But that Councels are ordayned for the discussing deciding of doubtful matters according to the scriptures and word written 1. If the Apostles preachings might bee examined according to scripture much more the acts of all other Bishops and pastors But that was lawful in the Disciples of Berea Act. 17.11 which are commended for it therefore called noble couragious Christians because of this their promptnes diligence in searching out of the truth Ergo. 2. All things necessarie to saluation to be beleeued are articles of our fayth but al such articles must be grounded vpon the word of God therfore nothing can be imposed as necessary to saluation without the word of God Wherefore it is a blasphemous saying of the papists that the Church may make new articles of fayth Rhemens annot in 1. Tim. 3. sect 9. and Eckius maintained the same poynt agaynst Luther in the disputation at Lipsia and brought forth a new article of faith agreed of in the Councel of Constance that it is de necessitate salutis of the necessitie of saluation to beleeue that the Pope is the head of the Church The fathers of Basile more modest then so concluding that it was an article of fayth to beleeue that Councels were aboue the Pope doe vse this reason those things say they which we alleadge for the superioritie of general Councels are gathered out of the sayings of our Sauiour Christ. Ergo we are al bound to obey them Therefore we conclude that the word of God only written is the rule of fayth and al things necessary to be beleeued Rom. 10.10 Fayth commeth by hearing and hearing by the word Councels are to explane and declare articles of faith not to establish new 3 Lastly we will heare Augustine speake Nec tu debes Ariminense neque ego Nicaenū tanquā praeiudicaturus proferre concilium scripturarum authoritatibus c. Neither must I alleadge the Nicen Councel nor you the Arimine I am neither bound to the one nor you to the other let the matter be tried by Scripture cont Maximu Arrianum lib. 3. cap. 14. By this fathers sentence therefore no man is bound of necessitie to be tyed to Councels but the Scripture onely is absolutely to be beleeued THE SEAVENTH QVESTION WHETHER Councels be aboue the Pope or not The Papists THis is a matter yet not fully determined amongst the Papists Neither are error 35 they all of one opinion In the Councell of Constance and Basile it was fully concluded that the Councell is aboue the Pope Gerson of Paris that was also present in the Councell of Constance and a great dooer against Iohn Hus stifly maintaineth the authoritie of Councels aboue the Pope Other Papists more fauorable to their new God amight say that the Pope is by right aboue the Councell but he may if he wil submit himselfe to the Councell But now commeth in the stoute Iesuite and saith with the rest of the schoolemen that the Pope hath such a soueraigntie aboue the Councell that he cannot be subiect to their sentence though hee would Bellar. de concil lib. 2.14 Yet hee is in a mammering with himselfe for saith he in periculo schismatis when there is a schisme and it is not knowne who is the true Pope in such a case the Councell is aboue the Pope Let vs examine some of his best reasons 1 Now commeth in a great blasphemie All the names saith the Iesuite that are giuen to Christ in the Scriptures as head of the Church are ascribed to the Pope as he is called fidelis dispensator Luc. 12. a faithfull steward in the Lords house pastor gregis Iohn 10. the shepheard of the flocke Caput corporis ecclesiae Ephes. 4. the head of his bodie the Church vir seu sponsus Ephes. 5. the husband or spouse of the Church all these titles saith he are due to the Pope Ergo he is aboue the Church and so consequently aboue generall Councels Bellar. de concil lib. 2.17 O Lord what great blasphemie is here to appropriate the titles of Christ to a mortall man But goe to Bellarmine and the rest of that packe fil vp the measure of iniquitie of your forefathers say with Pope Athanasius that the people of the world are the partes of his bodie with Cornelius the Bishop in the Councell of Trent the Pope being the light came into the world and men loued darkenes rather then light with Pope Calixtus in the Councell of Rhemes who when hee saw the Councell would not consent to excommunicate the Emperour impiously cried out that they had forsaken him as Christ was left of his Disciples with Innocentius the third that all things in Heauen and earth and vnder the earth doe bowe the knee vnto him with Otho no Pope but a Cardinall that sitting amongst his Bishops blasphemously applied to himselfe the vision of Ezechiel cap. 1. resembling the Bishops to the sower faced beasts himselfe vnto God that approched to the
names of some other Apostles as Iames and Iohn were called Boanerges the sonnes of thunder Mark 3. Therefore this was no such preeminence to Peter neither is it true that Peter was almost called by no other name for he is oftē in the Gospel after this called by his old name Simon Mat. 16.17 17 25. Fulk Annot. in Ioh. 1. sec. 7. Secondly againe saith Bellarmine the text is aedificabo I will build my Church but if Christ be here taken for the rocke his Church was built alreadie for many beleeued in him But Peter was not made the foundation of his Church till afterward after his resurrection and therefore hee saith I will build Wee answere First it is a corrupt glosse to say the Church of Christ was not builded till after the resurrection for seeing that many beleeued before in Christ and made a Church either they must graunt that the Church was without a foundation or else that the foundation was changed from Christ to Peter Secondlie it is taken therefore for the enlarging and increasing of the Church of GOD. It followeth not because Christ saith I will build and his Church was begun to bee built alreadie that therefore another kinde of building must bee excogitate no more then because Christ gaue his spirite to the Apostles Matth. 10.1 and againe Iohn 20.22 and yet biddeth them stay at Ierusalem till they should receiue the holie Ghost Acts. 1.7 that therefore they should looke for another holy Ghost or as though they had not receiued the holy Ghost before But as the sending of the holy Ghost is meant for the increase and more plentifull measure thereof so is the building of the Church here taken for the increase of the building Wee yet further answere with Augustine super hanc petram quam confessus es aedificabo ecclesiam vppon this rocke which thou hast confessed will I build my Church so that in this place is meant not Peter to bee the rocke but either Christ whome he confessed or his saith whereby he confessed him which commeth all to one effect There is no great difference whether wee say the Church is builded vppon Christ or faith is the foundation of the Church for faith is an apprehension of Christ but of the person of Peter it can no more bee vnderstoode then of the rest of the Apostles who in some sence are called the foundation of the Church namely in respect of their holy Apostolick doctrine vpon the which the Church is built Ephes. 2.20 Bellarmine and the Iesuites denie not but here is relation also to the faith of Peter but faith considered in his person We answere if they meane Peters particular faith which was a proper adiunct to himselfe the vniuersall Church cannot be built vpon that faith seeing when Peter dyed his faith also as a proper accident to his person ceased if they vnderstand that generall faith whereby Peter in the name of all the rest made this confession then they all are as well made pillars and foundations of the Church as he because it was their generall confession Fulk annot in 16. Matth. sect 8. 3 Another place which our aduersaries mightely vrge are those words which follow verse 19. I will giue vnto thee the keyes of the Kingdome of Heauen whatsoeuer thou shalt binde in earth shal be bound in Heauen Ergo Peter had especiall iurisdiction giuen him more then any of the rest Bellarmine cap. 12. Wee answere First as Peter confessed in the name of all the rest so this power is geuen him not onelie for the rest as the Rhemists falslie charge vs that we make Peter a proctor for others but together with the rest Peters person must be excluded for immediately after he deserued for a certaine slip of his person to bee called Sathan it were an vnfit match the same person at the same time to be honoured with the glorious title of the rock of Christ and to sustaine so great a rebuke as to bee called Sathan Secondlie here is no more promised to Peter then vnto all the rest of the Apostles Matth. 18.18 They likewise haue authoritie giuen them to binde and loose and it is performed to them all alike Iohn 20.23 2 By the keyes here cannot be vnderstoode that large iurisdiction which the Papists dreame of as not onely the authoritie and chaire of doctrine iudgement knoweledge discretion betweene true and false doctrine all which we graunt together with Peter to haue been giuen to al the Apostles besides But say they hereby is signified the height of gouernement the power of making lawes of calling Councels and confirming them of ordeyning Bishops and Pastors finally to dispense the goods of the Church spirituall and temporall all this is added without ground neither had either Peter or any of the Apostles this ample authoritie no nor the Bishops of Rome for many hundred yeares after Christ. For this plenarie power of the keyes when they signifie a soueraigne and chiefe and surpassing power are so onely giuen vnto Christ and to no mortall creature He is saide to haue the keye of Dauid who openeth and no man shutteth who shutteth and no man openeth Apocalip 3.7 Fulk Annot. 16. Matth. sect 13. Lastly I will oppose the iudgement of the Fathers of the Church who alleadge out of Augustine that Peter receiued the keyes for the whole Church and out of Ambrose that when Christ said to Peter pasce oues the blessed Apostle toke not charge of them alone saith he but together with vs and we together with him Fax pag. 675. 4 Other arguments they alleadge for the primacie and preeminence of Peter as Matthew 10. Hee is named in the first place Bellarmine cap. 18. Wee answere this mought bee because Peter was the most auncient in yeeres or one of the first that was called But howsoeuer it was it is no great matter for this order is not alwaie kept as Galath 2. Paul nameth Iames first Iames Cephas Iohn saith hee verse 9. the Iesuits best shift is heere to denie the text saying it should bee read Cephas Iames Iohn vnlesse Iames bee named first because he was Bishop of Ierusalem Marke I pray you Ergo at Ierusalem Peter was not before Iames but next vnto him therfore not prince of the Apostles Bellarm. cap. 18. Againe say they Peter standeth vp in the election of Matthias Acts 1. preacheth the first Sermon Acts 2. Acts. 15. Peter speaketh first Wee answere to the first Wee denie not a primacie of order to haue been in Peter but it followeth not that hee which speaketh first or giueth the first voyce should bee the head and commaunder of the rest to the second wee also graunt that Peter in zeale promptnes and forwardnes was not behinde any of the Apostles but euen with the first for in him was that saying of Christ verified vppon the woman Shee loued much because much was forgiuen her Luk 7 So was it with Peter to whome Christ forgaue much
shrines and the like yea aboue his owne breaden God so doth the Pope for he rideth vpon mens shoulders when his breaden God is caried vpon an hackney he exalteth his throne aboue the altar the Crosse is caried on the right hand of Emperours swordes and scepters but is layd vnder his feete In the yeare of Iubile he beateth vpon the gates of Paradise with a golden hammer Fulk annot 2. Thesse 2.10 so then howsoeuer like an hypocrite he seeme to adore his breaden God yet indeede dooth hee magnifie himselfe aboue it Bellarmine hath no other shiftes to foyst off our arguments but these hee sayth this Mauzzim is like enough to be the diuell himselfe whom Antichrist shall worship but he careth neither for siluer or golde or else it is himselfe And how I pray you can a man worship himselfe or else saith hee it is some strong castle where he shall lay his siluer and golde or else you know not what Bellarmin 14. 2 That Antichrist shall not abolish Idoles of siluer and golde but rather commaund the people to worship them as the Pope now doth it is playne Apocalyps 9.20 The Rhemists obiect that hee speaketh here agaynst the heathen Idols which is here called the worship of diuels Answere First in this place Iohn speaketh of the ende of the worlde in the opening of the seuenth seale and the Idols of the heatheÌ„ were abolished long agoe Neither is there any knowen nation in the worlde that hath worshipped Idols of golde siluer brasse stone or wood but the papists for these many yeares Secondly all worshippers of Images doe worship diuels for Idolatrie is a seruice inuented by the diuell Fulk annot Apoc. 9. sect 4. The Protestants THat Antichrist shall not in outward shew be an open enemie to Christ but secretly and closely and vnder pretence of religion take away all religion thus we make it playne 1 These places alleadged before doe prooue it Iohn 1.2.18 the Antichrist and the Antichristes shall bee enimies all alike but the Antichrstes in Saint Iohns time were couert enemies Ergo so shall the great Antichrist 2. Saint Paul calleth it the mystery of iniquitie 2. Thess. 2.7 and he shal come in all deceiueablenesse of vnrighteousnesse vers 10. and God shall send them strong delusion to beleeue lies vers 11. All this prooueth that Antichrist shal worke closely cunningly mystically by deceiuing by delusion not by open enimitie and prophanenes or by violence and tyrannie onely as the papists imagine 3 Antichrist shall be the greatest enemie to Christ and his kingdome that euer was in the worlde But hee is a greater enemie that pretendeth friendship and yet is a foe that vnder the name of Christ persecuteth the Christian fayth then he that openly destroyeth it making no shewe of Religion as Dauid complayneth Psalm 41.9 Yea my familiar friend whom I trusted which did eate of my bread hath lift vp his heele against me This was accomplished in Iudas who betrayed Christ with a kisse who was the greatest enemie of Christ sinning against his owne knowledge and conscience Euen so they now a dayes are the greatest enemies that Christ and the Church hath that betray Christ with a kisse which name themselues the Church of God and yet make hauock of the Church 4. Lastly Augustine sayth as much that Antichrist shall come with deceiueable doctrine and shew of righteousnes Quid expaâ—escimus in Antichristo nisi quia nomen suum honoraturus est Domini contempturus Quid aliud facit qui dicit ego iustifico Quid aliud est dei ignorare iustitiam suam velle constituere quam dicere ego iustifico ego sanctifico What other thing doe wee feare in Antichrist but that hee shall honour his owne name and contemne Christs What else doth he which sayth I doe iustifie I make holie What is this but to destroy the righteousnesse of God and to bring in his owne Marke nowe I pray you if all this bee not true of the Pope of Rome for hee taketh vpon him to iustifie to sanctifie to dispense with mens sins for an hundred yea a thousand yeeres to ridde soules out of Purgatorie nay to commaund Angels to carrie their soules to heauen that die in their Pilgrimage to Rome as Pope Clement the sixt did what is this else but to saie Ego iustifico sanctifico I iustifie I sanctifie and who I pray you doth so if Augustine may be iudge but Antichrist but thus the Pope doth Ergo he is Antichrist THE SEVENTH PART CONCERNING the miracles of Antichrist The Papists ANtichrist they say shall be a Magitian and worke straunge signes and error 63 wonders by the power of the diuell and these three miracles by name shall bee wrought by him Hee shall cause fire to come from heauen and make the Image of the beast to speake and thirdly hee shall faine himselfe dead and rise agayne Bellarm. cap. 15. 1. He shall by the helpe of the diuell cause fire to come downe from heauen as it is Apocal. 13.13 Answere First it is a great question whether the diuell haue any such power to bring downe fire from heauen for the Iesuite himselfe remembreth the storie 1. King 18. How Baal his priests would haue fetched down fire from heauen but they could not onely Elias did it and he that will doe the like must haue Elias his spirite as Christ sayth Luke 9.55 2. It is very grosse to vnderstand this literally for the whole chapter is mysticall of the Beast with seuen heads of another beast with two hornes and all the rest But three waies Antichrist may fitly bee sayde to bring fire from heauen First by fire the holy Ghost may be vnderstoode as Matth. 3. and Act. 2. The spirite appeared in fierie tongues so Antichrist and his ministers make men beleeue that they doe conferre the holy Ghost as in consecration in absolution of sinners and such like Secondly the Popes thunderbolts of excommunication are resembled to fier whereby he hath made the whole world afrayde in times past as though he could cause the heauens to fall vpon men yea to make the matter more likely the Pope vseth burning Tapers in excommunicating men which with violence are throwen downe as though GOD himselfe did rayne fire from heauen vpon them And this is the terrible manner of their excommunication there are three candles burning set vp and then they begin to accurse them whom they excommunicate bodie and soule to the diuell and let vs say they quench their soules in hell fire if they be dead as this candle is put out and with that they put out one of the candles If they be aliue let vs pray that their eyes may be put out as this candle is and so the second candle goeth out and that all their sences may fayle them as this candle looseth his light and so the third candle goeth out Beholde here is the fire which the Pope and his popelings doe bring
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
Spirit was not giuen him by measure Ioh. 3.34 and that the holy Ghost dwelleth in him bodily but it were great blasphemie so to say of any man Apostle or Minister beside which haue receiued of the same grace but not in the like measure that Christ hath but the spirit is giuen to euery one in measure as they haue neede in their seuerall places and callings Secondly though we should grant that the Apostles had the full authoritie of Christ actually to remit sinnes which they shall neuer proue yet it may be doubted whether al Ministers whom they call Priests which name we refuse not if it be taken according to the sense of the originall word Presbyter and not for a sacrificing priesthood haue as full power in this case as the Apostles had nay it is plaine they haue not for the Apostles and other in the Primitiue Church had power to discerne spirits 1. Cor. 12.10 and to giue actually the bodies of the excommunicate to bee vexed and possessed of the diuell 1. Cor. 5.5 and after a strange manner to exercise power ouer their bodily life as Peter did vpon Ananias and Sapphira Act. 5 Yet we rather stand vpon this poynt that neither the Apostles nor any other Ministers haue power actually to remit sinnes then onely as dispensers and stewards in the name of Christ. The Protestants AL the power of binding and loosing committed to the Apostles and to the Ministers of the word and Sacraments is by declaring the will and pleasure of God out of his word both to pronounce forgiuenes of sinnes to all that are truely penitent the reteining of them to the obstinate and impenitent Fulk annot Iohn 20. sect 3. So that Ministers are not made iudges in this case but only as the Lords ambassadors to declare the will of God out of his word 1 There is a notable place for this purpose 2. Corinth 5.18 God hath reconciled vs vnto himselfe through Iesus Christ and hath giuen vs the ministerie of reconciliation So then Christ is the onely author of reconciliation the Apostles are but ministers how then say the Rhemists that Christ himselfe is but a minister also of our reconciliation yet a chiefe minister whereas the Apostle maketh him the author God was in Christ reconciling the world to himselfe vers 19. Wee are but ambassadors for Christ and pray you in Christs stead to bee reconciled vnto God this then is the office of Ministers not to reconcile men vnto God but to pray them to bee reconciled through Christ Christ onely is the reconciler they but ministers of reconciliation They are but messengers and ambassadors onely to declare their Princes pleasure their commission is certaine beyond that they cannot goe Wherefore that is a blasphemous decretal and cleane contrarie to the scripture which is ascribed but falsely to Pontianus Bishop of Rome which sayth that God hath Priests so familiar that by them he forgiueth the sinnes of others and reconcileth them vnto him Fox pag. 59. But S. Paul sayth that God onely by Christ reconcileth vs vnto himselfe 2 Augustine doth very freely vtter his minde concerning this matter who putteth this obiection If men doe not forgiue sinnes then it should seeme to be false which Christ sayth Whatsoeuer you bind in earth is bound in heauen He answereth Daturus erat dominus hominibus spiritum sanctum c. God was to giue vnto men the holy Ghost by whom their sinnes should be forgiuen them Spiritus dimittit non vos spiritus autem Deus est Deus ergo dimittit non vos the spirit therefore remitteth sinne and not you the spirit is God God forgiueth sinnes and not you Here is one argument God onely forgiueth sinnes Ergo not man Againe Quides homo nisi aeger sanandus vis mihi esse medicus mecum quaere medicum O man what art thou that takest away my sinnes but a sicke man thy selfe wouldest thou be my phisition nay let vs both together goe seeke a phisition that may heale vs. Lo another argument He cannot be a phisition to others that needeth a phisition himselfe he cannot reconcile others to God who hath himselfe neede of a reconciler Further he sayth Qui dimittit per hominem potest dimittere praeter hominem non enim minus est idoneus per se dare qui potest per alium dare He that can forgiue sinnes by man can forgiue also without man for he may as well forgiue by himselfe as he can doe it by another Here is then the third argument If man doe actually forgiue sinnes then Christ should not forgiue sinnes without man for the whole power is committed to man Yea the Rhemists affirme the same that it is necessarie we should submit our selues to the iudgement of the Priest for release of our sinnes if it bee necessarie then sinnes cannot be remitted without the Priest then is Christs power limited he cannot forgiue without man which is contrarie to that Augustine affirmeth here THE FOVRTH PART WHETHER STRAIGHT waies whatsoeuer be loosed or bound by the ministerie of men vpon earth be so in heauen The Papists AN expresse power say they is giuen vnto Priests to remit and reteyne error 76 sinnes And Christ promiseth that whose sinnes soeuer they forgiue they are forgiuen of God and whose sinnes soeuer they retaine they are retained of God Rhemist annot Iohn 20. sect 5. Whereby it appeareth it is their opinion which is manifest also by the practise of their Church that at the will and pleasure of euerie priest exercising the keyes vpon earth men are bound and loosed in heauen They ground this their opinion vpon the generalitie of the wordes Whosoeuers sinnes you remit they are remitted Iohn 20.23 and Math. 18.18 Whatsoeuer you binde in earth shall be bound in heauen Answere These places are not so to be vnderstood as though God were bound to ratifie euery decree of men vpon earth for first this power is giuen to all lawfull pastors which doe holde the Apostolike fayth not to Idolatrous ignorant and blasphemous priests such as most if not all of the popish sorte are Secondly they must decree in the earth according to Gods wil Wherefore Iohn 20.22 first Christ breatheth his spirite vpon his Apostles and then giueth them their commission signifiyng hereby that they must execute this power as they shall be directed by Gods spirite and Matth. 18.20 it followeth that they must be assembled in the name of Christ that is according to Christs rule and the direction of his word they must binde and loose and not at their owne discretion The Protestants THat no sentence or decree of men bindeth or looseth before God in heauen but that which is pronounced according to the will and pleasure of GOD and by the warrant of his worde the scripture euery where teacheth vs. 1 Prouer. 26.2 As the sparrow by flying escapeth so the curse that is causelesse shall not come Isay 5.20 Woe vnto them that speake good
power for he was not quickned or restored to life by his humane soule but by his diuine power his soule was ioyned againe to his bodie Augustine also giueth another reason why he cannot be said to be quickned or made aliue in spirit that is in his soule for then he must haue died before in soule But Mors animae peccatum est à quo ille immunis fuit But the death of the soule is sinne from the which Christ was free 2 The Apostle speaketh onely of those which were incredulous and disobedient not of the faithfull such as the Patriarkes were and Prophets Yea sayth Bellarm. they might be vnbeleeuers at the first but after repented before they dyed Ans. Then the Apostles comparison could not hold if any were saued without the Arke for as then eight persons onely were saued all without the Arke perished so now without baptisme and faith of the Church for by baptisme he vnderstandeth not the washing of water but the inward grace of the spirit none can be saued If then any were saued out of the Arke there may now also be saluation out of the Church Augustine also sayth Ii modò qui non crediderunt Euangelio illis intelligantur esse similes qui tunc non crediderunt cum fabricaretur arca They which now beleeue not the Gospell are like to them which beleeued not then while the Arke was in making And they which doe now beleeue and are baptized are like to those which then were saued in the Arke Augustine thinketh therefore that they were incredulous persons and vtterly perished both bodie and soule And so is our opinion 3 The text saith not he went and deliuered but went and preached for Augustine calleth it an absurd thing to thinke that the Gospell was preached to them that were dead which in their life time were incredulous for if the Gospell bee preached in Hell sayth he it would followe that it is not necessarie it should be preached here in the world if men when they are dead may heare it and be conuerted And againe it would ensue sayth he that there should bee a Church in hell for where the word is preached there is a Church Wherefore he concludeth that it must needes be vnderstood of Noah his preaching in the spirit and power of Christ Arcae fabricatio praedicatio quaedam fuit The building of the Arke was a kinde of preaching Epistol 99. So also he expoundeth that 1. Pet. 4.6 The Gospell was preached to the dead Ex circumstantia loci apparet eum intelligere eos qui nunc mortui sunt sed olim in vita Euangelium audiuerunt Commentar in epistol ad Roman 4 The text is not that were in prison but doth better beare this sense that are So the Apostles meaning is this that they which were incredulous and disobedient in time past when Noah in the spirit of Christ or Christ by his spirit in Noah preached to the world were then destroyed in the flood now for their increduliti◠are punished in the prison of hell The Protestants THat the holy Patriarkes Fathers and Prophets dyed in the same faith before the comming of Christ which all true Christians doe now hold and were presently receiued into the ioyes of heauen and not kept in any infernall place or dungeon of darknes thus it is proued 1 They had all faith and beleeued in Christ yea the same faith that is now preached as it is defined by the Apostle Heb. 11.1 They also by this faith obtained remission of sinnes Rom. 4.7 Blessed are they whose iniquities are forgiuen as it is alleadged out of the Psalme Ergo they were blessed but out of the kingdome of God there was no blessednesse to be found therefore they also went to heauen 2 If the heauens were not opened before Christs ascension as the Rhemists affirme then none went to heauen before Christ ascended But that is false Henoch and Elias by their owne confession were taken vp into Paradise so was the soule of the theefe vpon the Crosse. But Paradise is heauen yea the third and the highest heauen as S. Paul calleth it 2. Corinth 12.4 And so Augustine expoundeth that place Voluit Deus Apostolo demonstrare vitam in qua post hanc vitam viuendum est in aeternū The Lord would shew vnto the Apostle that life wherein after this life we shall liue and remaine for euer De Gene. lib. 12.28 These three therefore went to Paradise which is no infernall or place of darknesse but a Celestiall habitation of ioy light and felicitie They were not then in Limbo Patrum in the dungeon of the Fathers Wherefore we conclude there was accesse to heauen before the ascension of Christ. 3 The Fathers and Patriarkes before Christs comming were in Abrahams bosome but that was no infernall place or prison such as they imagine Limbus Patrum to be Augustine proueth that it could not be membrum or pars inferorum a member or part of Hell or any infernall place as the Iesuits hold First the text saith there is magnum chaos a great gulfe a great distance betweene Luk. 16.26 and vers 23. The rich man sawe Abraham a farre off wherefore it is not like that both those places should be infernall Secondly Abrahams bosome was quietis habitatio faelicitatis sinus a place of rest and blisse but so is not any infernall place where there is horror and darknesse Thirdly the place where the rich man was is called Hell or infernall there is no such thing sayd of Lazarus that he was in any lower place but aboue in some high and farre distant place for the rich man is sayd to lift vp his eyes Augustine then concludeth Ne ipsos quidem inferos vspiam scripturarum locis in bono appellatos reperire potui Epistol 99. I doe not finde that this word infernall is taken any where in the scriptures in the good part And therefore the bosome of Abraham being a place of rest sayth he cannot be any infernall place AN APPENDIX OR APPERTINANCE OF THIS question concerning the apparition of Samuel The Papists THey hold opinion that it was the very soule of Samuel that appeared at the error 10 witches house at Endor vnto Saul and vse it as an argument to proue that the soules of the Patriarkes were not in heauen but in some infernall place before Christs comming because Samuel ascended out of the earth Bellarm. De Christ. anim lib. 411. Argum. 1. Because he that appeared to Saul is called Samuel in the text Augustine answereth that the Images of things are called by the names of the things themselues as Genes 41. Pharao sayd he sawe eares of corne and fat and leane kine in his dreame when they were but the images of such things So the diuell because he appeared in the shape of Samuel Samuel himselfe is sayd to be seene Ad Simplicianum lib. 2. quaest 3. Argum. 2. Ecclesiastic 46 It is set downe as a commendation of Samuel
by the example of our Sauiour Christ who was present at the feast of the dedication which was instituted by Iudas Macchabeus Iohn 10.22 and by his presence allowed it Rhemist in eum locuum The Protestants Ans. FIrst a thanksgiuing to God for the restitution of the temple after the horrible prophanation thereof is a thing approued by Gods lawe but it is not necessarie to keepe a yeerely memorie thereof for neither was there any such instituted by Ezechiah after the prophanation of the temple by Achaz and Vrias nor by Iosias after the same had been most horribly polluted by Manasses and Amon nor by Zorobabel Esdras or Nehemiah after it was reedified when it had been vtterly destroyed by the Chaldees Fulk ibid. Secondly your popish hallowing of Churches hath nothing like vnto it but the name for they vse a number of foolish ceremonies many of them grosse superstitions in the dedication of their Churches First there are twelue Crosses painted round about in the Church twelue burning Lamps set ouer against euery one of them one against one hereby say they the twelue Apostles are signified that by the preaching of the Crosse gaue light to the whole world Secondly they vse oyle in anoynting their Altar and other vessels shewing hereby that they are consecrate to holy vses Thirdly they sprinkle water burne incense set vp Taper light this sheweth sayth the Iesuite that the place is consecrate to prayer and other holy actions Fourthly they sprinkle ashes round about the Church and write in the floore the Greeke and Latine Alphabet from one side of the Church to the other This betokeneth say they the preaching of faith which is the foundation and ground of all righteousnesse which was first taught in the Greeke and Latine tongue Fiftly they beate vpon the Church doore and call vpon Saints and Angels that is say they to command Sathan to depart Bellarm. cap. 5. First they offend in the number of their foolish ceremonies exceeding herein the manner of the Iewish dedication so that vnto them it may bee sayd as Paul to the Galathians How turne you againe to impotent and beggerly rudiments 4.9 Secondly they haue no warrant for their friuolous shadowes and significations Coloss. 2.17 which are but shadowes of things to come but the bodie is in Christ we haue the bodie what need any more shadowes Christ wil not now be worshipped with Crosses ashes characters candle light such apish toyes Thirdly some of these ceremonies are impious and sacrilegious the inuocation of Angels and Saints is a robbing of God of his honour who onely is to be prayed vnto Augustine sayth of such inuentors of newe rites and ceremonies Ipsam religionem quam deus paucissimis sacramentis liberam esse voluit oneribus premunt They cumber religion with burdensome ceremonies which the Lord hath made free with a fewe sacraments THE FIFT PART OF THINGS HALLOWED and consecrate for Churches The Papists THey maintaine their superstitious popish blessing with the Crosse the hallowing of waxe fire palmes ashes holy bread holy water salt oyle such error 54 like which haue power as they would beare vs in hand to driue away diseases and euill spirits Rhemist annot 2. Timoth. 4. sect 12.13 Bellar. lib. 3. cap. 7. Arg. 1. First for the hallowing of these creatures to holy vses and making of them actually holy they alleadge that saying of S. Paul 1. Timoth. 4.5 Euery creature of God is good and is sanctified by the word of God and prayer Ergo these creatures may be sanctified to holy vses as the water also in baptisme and bread and wine in the Eucharist for the Apostle speaketh not here onely of the common benediction of meates but of a more high and exact applying of creatures to holy vses Rhemist Ans. 1. S. Paul here speaketh only of the common ordinarie vse of Gods creatures as of meates drinks for euery mans priuate vse he sheweth how they are sanctified by the word of God which permitteth vnto the faithfull the free vse of thē and by praier not that they are vnclean by nature but by pollutiō of sinne and by this meanes are made holy and cleane Secondly we confesse also that some things set apart for the seruice of God are more specially called holy as the Arke Altar Temple but it is not lawfull to seuer what creatures we will from the common vse and consecrate them to the seruice of God but such as are appoynted by his word as water in Baptisme and bread and wine in the Lords Supper haue the warrant of Gods word as none of your popish trumperie haue neither are these creatures so consecrate holy in themselues to conferre or impart their holines to other things but are so called in respect of the holy vse for the which out of the word of God they are appoynted Argum. 2. For the efficacie and power of these hallowed things they thus reason The bitter water giuen to the adulterous woman caused her thigh to rot if she were guiltie otherwise it made her fruitfull Numb 5. Elisaeus healed the bitter water with casting in salt the Apostles healed the sick with annoynting them with oyle Rhemist Bellarm. ibid. Ergo these sanctified creatures may doe the like Ans. First the bitter water of it selfe had not that power but by vertue of that oth with the which the woman was charged Againe it hath the warrant of the word as yours haue not Secondly Elisaeus and the Apostles had the spirit to worke miracles so haue not you and they might haue done that they did without any such meanes Againe it was common salt and ordinarie oyle which they vsed not blessed before after your popish manner The Protestants FIrst we hold that no such things ought to be separated for holy vses because they haue not the warrant of the word of God for all things that are sanctified are so sanctified by the word of God and praier 1. Timoth. 4.5 But they haue not the word of God for their warrant neither doe they vse any prayer of faith but a superstitious kind of crossing Nadab and Abihu were consumed with fire because they offered strange fire not taken from the Altar that is they presumed of their own authoritie without Gods commandemēt to consecrate a strange element to Gods seruice and were punished Leuit. 10. Ergo it is dangerous without Gods word to consecrate any such things Concerning the sprinkling and washing with holy water Augustine thus writeth of the same or like custome of washing Ne ad ipsum baptismi sacramentum videretur pertinere multi hoc in consuetudinem recipere noluerunt nonnulli de consuetudine auferre non dubitarunt Many would not receiue that custome lest it should seeme to be another baptisme and some haue not doubted cleane to take it away Secondly though such things were rightly halowed yet haue they no such power Christ sheweth the way wherby euill spirits are chased
this side and on that now on the right hand againe on the left to sigh to smite vpon his breast to lift vp the Chalice and shew it to the people and set it downe againe as also the diuiding of the host into three parts which signifie three parts of the Church in heauen in earth and in purgatorie the rinsing of part thereof in wine and eating part drie the washing of his fingers before consecration kissing of the altar the patten the booke the paxe sprinkling of holy water censing of odors crossing the chalice the bread their mouth breast and face which signe of the crosse they make aboue twentie times in one Masse while Adde also vnto these their tedious yrksome songs the rude noyse and vnedifying sound of strange instruments and the whole course of their Masse musicke set forth in a strange language and endited to the honour of Saints All these superstitious rites with diuers more vaine vnfruitfull abominable they notwithstanding with force and maine defend and maintaine Bellarm lib. 2. de missa cap. 14.15 Concil Tridâ—ntin sess 22. caâ— 7. The Protestants 1. THis multitude of humane inuentions agreeth not with the institution of the Lords Supper for we reade not of any such kissing kneeling becking bowing or the like ridiculous gestures to haue been vsed when our Sauiour instituted the Supper nor afterwards by the Apostles to haue been practised wherefore wee contenting our selues with the plaine institution of Christ doe worthily reiect all such toyes 2. Most of these gestures are impious and tend to idolatrie in the adoration of bread and wine which are but creatures and they are all friuolous and hypocriticall stealing away true deuotion from the heart and making men to rest in the outward gestures of the bodie Augustine sayth very well Corpus genibus flexis prosternis collum curuas in oratione video vbi iaciat corpus sed quaero vbi volitet animus Thou bowest the knee bendest thy bodie in prayer stretchest out thy necke I see where thy bodie lieth but what is become of thy soule 3. Concerning Church songs and Musicke Augustine thus writeth Sâ—briè Psallimus in Ecclesia diuina cantica Prophetarum We sing treatably and soberly in the Church the diuine songs of the Prophets Two conditions he requireth first that we sing holy Psalmes taken out of the scriptures Secondly that they be sung treatably and distinctly Etiam illic sayth he si sonum non sensum libido audiendi desideret improbatur Euen in good songs if we follow the sound not the sense it is to be discommended but in popish songs neither of these conditions is kept for both the dittie for the most part is idolatrous stuffed with inuocation and adoration of Saints and the note is so diuided and drawne out in length that nothing can be vnderstood THE EIGHT QVESTION OF THE FORME OF THE Masse which consisteth partly of the Canon partly of such things as are rehearsed before and after the Canon THE FIRST PART OF THE PRAIERS WHICH goe before the Canon of the Masse WE doe not vtterly condemne whatsoeuer is sayd or sung in their Leiturgie or Masse for as they haue their introite so we doe bid the people after due preparation in our Communions to draw neere We haue also our Confiteor a confession of sinnes to be said before the Communion Other formes also which haue been vsed of ancient time we doe not refuse as Dominus vobiscum The Lord be with you Kyrieeleson Lord haue mercie of vs Sursum corda Lift vp your hearts with Alleluia praised be God and Sanctus Sanctus holy holy and Gloria in excelsis Glorie be to God on high the preface also to the Communion Verè dignum iustum est It is meete right and our bounden duetie And we vse also the Lords praier after the distribution These formes we mislike not vsing the same our selues which notwithstanding we borrowe not from them but from the ancient and purer ages of the Church But the corruptions additions immutations which are vsed by them in these prefaces to the Masse we doe vtterly condemne as their introite and confiteor is stuft full of idolatry and inuocation of Saints their Kyrieeleson is 9. times repeated in an vnknown toung Eleuation and adoration was brought in by Pope Honorius anno 1222. the Agnus was deuised by Pope Sergius ann 700. the Pax by Innocentius plura apud Foxum p. 1403. THE SECOND PART OF THE Canon of the Masse The Papists 1. FIrst the forme of their Masse they haue they say by tradition from the Apostles error 139 Rhemist 1. Cor. 11. sect 22. The Protestants THeir owne authors doe testifie that euery patch of their Masse was thrust in by Popes later then the Apostles as by Leo the 1. Gregory the 1. Gregory the 3. Innocentius the 3. Honorius the 3. with many other yea Gregory the 1. confesseth that one Scholasticus made the most part of the Canon Ergo it was not deuised by the Apostles Bellarmine answereth that Gregory setteth not downe any one man by this name Scholasticus but meaneth generally some notable learned man and in this sense S. Peter saith he which was the author of the Canon may be called Scholasticus Bellarm. cap. 19. Ans. This deuise of the Iesuite is rather to be laughed at then to be confuted who euer heard before that S. Peter and the other Apostles were Scholastici Schoolemen what is this els but to set the spirite of God to schoole in saying that the Apostles being men endued with the holy Ghost were brought vp in Schooles Againe Gregory findeth fault with the said Scholasticus that in composing the Canon he would put in his own praiers and leaue out the Lords praier but if this Scholasticus had beene Peter I think Gregory would not haue beene so bolde as to haue rebuked him The Papists 2. THe Canon of the Masse they say is perfect and absolute voide of all error and therefore not to be changed or abrogated Concil Trident. sess 22. can 6. Bellarm. cap. 21. The Protestants BVt we on the contrary side more truly and agreeably to Scripture doubt not to say that there can be nothing more corrupt abominable fuller of all impiety heresie lying then is their idolatrous sacrifice of the Masse as it shall now more particularly appeare by the collection of the seuerall errors THE ERRORS AND BLASPHEMIES that are to be found in the Canon of the Masse 1. THe Priest speaking of the bread and wine thus saith Which we offer vnto thee for thy holy Catholike Church and againe afterward Which we offer for the redemption of their soules What great blasphemie is this to offer bread wine for the redemption of the Church for the which Christ in great loue offered vp himselfe 2. The Priest saith Worshipping the memoriall of the Virgine But Christ instituted the Sacrament to be kept in remembrance of himselfe and not for the worship of Saints 3. By
Confirmation And thus they preferre their owne inuentions before the ordinance of God no Sacrament before a Sacrament Augustine sheweth what the Sacrament of Vnction is Vnctionis sacramentum est virtus ipsa inuisibilis vnctio inuisibilis spiritus sanctus The sacrament of vnction is the inuisible vertue the inuisible anointing the holy spirite What is become now of your sacrament of vnction THE FOVRTH PART OF THE RITES and ceremonies of Confirmation The Papistes THe ceremonies which they commonly vse in Confirmation are these First error 47 the Bishop must breathe vpon the pot or cruze of Chrisme Seōcdly he saluteth it in these words Aue sanctum Chrisma Haile holy Chrisme Thirdly he giueth a kisse Fourthly he striketh him that is cōfirmed with his hand to teach him patience Fiftly his forehead is bound about least the Chrisme should run downe which teacheth him not to lose the grace of God Sixtly seuen daies together he must neither wash his head nor face And these with such like ridiculous toyes are practised amongst them Bellarm. cap. 13. lib. de confirmat The Protestants 1. SOme of these ceremonies we condemne as ridiculous as the breathing vpon the oyle the striking of the party confirmed which light gestures become not the grauity of the Ministers of the Gospell all things should be done in the Church in decent and comely order 1. Cor. 14.40 Secondly one of them is meerely Idolatrous to salute the oyle as the Angel saluted Mary to say Aue All haile vnto it making an Idoll of it being a thing without sense or life Thirdly all of them are superstitious hauing mysticall and typicall significations and shadowes which agreeth not with the nature of the Gospel for all shadows are now past the body being come Col. 2.17 Lastly they are superfluous cumbersome and burdenous as Augustine saith Ipsam religionem quam Deus paucissimis sacramentis liberam esse voluit onerib premunt They oppresse religion with the burden of ceremonies which God hath left free in few sacramēts Againe who seeth not how thus by their own traditions they doe euacuate the ordinance of God for in stead of catechizing and instructing of the youth in the principles and foundation of religion as of repentance from dead workes faith toward God of the resurrection and eternall iudgement Hebre. 6.2.3 they haue brought in nothing else but oyling greazing annointing of them breathing vpon them crossing and such like and whereas S. Paul giueth Parents a charge to bring vp their Children in the instruction of God Ephes. 6.4 They bid them bring their Children to be anointed crossed chrismated as they call it and they haue done enough THE SECOND QVESTION of Orders THe seuerall partes of this question are these First whether it be a Sacramēt Secondly of the efficacie and vertue thereof Thirdly of the ceremonies THE FIRST PART WHETHER THE receiuing of orders be a Sacrament The Papists THat holy Orders are a sacrament rightly and properly so called it was decreed in the Tridentine Councell sess 23. canon 3. And that not onely the error 48 three higher degrees of Priesthood Deaconship subdeaconship but the foure inferiour orders of Exorcistae Acoluthi Lectores Ostiarij doe belong vnto the same sacrament of Orders and are sacraments as well as the other Bellarm cap. 8. lib. de sacram ordinis Argum. 1. Timoth. 4.14 Despise not that gift which was giuen thee through prophesie with the laying on of hands Holy orders giue grace by an externall ceremonie and worke Ergo it is a Sacrament Rhemist in hunc locum Ans. 1. It cannot be proued out of this place that imposition of hands giueth grace for this was an extraordinary gift which S. Paul speaketh of and doth not alwaies follow imposition of hands Secondly this gift was not giuen by the very ceremony of imposition of hands but through prophesie and reuelation of the holy Ghost for it was reuealed vnto the Church by the spirite of prophecie that Timothie was a chosen vessell of God therefore S. Paul saith That worthie thing which is committed vnto thee keepe through the holy Ghost 2. Tim. 1.14 The holy ghost was both the conferrer of that grace and the preseruer of it Imposition thē of hands was but an outward signe of the presence of Gods spirit vpon those that were lawfully ordeined for al vpon whom hands were laid receiued not the holy ghost but such only as were appointed of God And therefore the Apostle chargeth Timothie to lay hands sodenly on no man 1. Timoth. 5.22 which caueat was not needfull if vpon whomsoeuer he had laid his hands they should immediately receiue the holy Ghost The Protestants YOur seuen popish orders we do not at all receiue into the church much lesse can we abide that they should be sacraments The lawfull ordeining of Pastors teachers and Deacons we doe acknowledge but no sacrificing Priesthoode nor no ministring Deaconship at the Altar such orders as we haue notwithstanding we doe not take to be Sacraments much lesse yours that are vtterly to be abolished Argum. 1. Sacraments must haue their institution from Christ so haue not your orders for Christ instituted onely Apostles and Disciples Presbyters and Deacons were founded by the Apostles who notwithstāding had no commission to constitute new Sacraments As for the other fiue orders of Subdeacons Readers Acoluthi Exorcistes doore keepers they are neither read in Scripture nor ordeined of the Apostles nor heard of for many yeeres after Secondly your Sacrament hath neither outward element nor word of institution if you say laying on of hands is the externall signe we answere that the visible signe in a Sacrament must not onely be an externall action but a materiall element as water in Baptisme and bread and wine in the Lords Supper The forme you say is in these wordes pronounced by the Bishop Accipite potestatem offerendi sacrificium Receiue ye power to offer sacrifice Bellarm. ca. 9. We answere againe that this sacrificing office hath no foundation in Scripture the Ministers of the Gospell are called dispensers of Gods Mysteries namely of the word and Sacraments 1. Corinth 4.1 Ministers for Christ not sacrificers of Christ wherefore neither haue ye any word of institution and consequently no Sacrament And I pray you tell me if you will make euery one of your orders a Sacrament then must you needes haue as many Sacraments as there are orders and so shall you haue sixe Sacraments more then you thought for you doe distinguish all the orders in office and forme of consecration one from another and therefore they cannot all make one Sacrament Augustine saith Christus Sacramentis numer◠paucissimis societatem populi colligauit Christ hath ioyned together his people with most fewe Sacraments and then he nameth Baptisme and the Communion Et si quid aliud in Scripturis canonicis commendatur and if any other be commended in Scripture Ergo there is no Sacrament of orders because it is not found in
Augustine saith Peccata negligentiae vel ignorantiae melius accusantur vt pereant quà m excusantur vt maneant meliusque purgantur inuocato Deo quà m firmantur irritato Deo The sinnes of negligence and ignorance are better accused and confessed then excused better by praying to God to purge them then by prouoking God to confirme them Ergo forgiuenes must be asked at Gods hand for inuoluntarie sinnes sinnes of ignorance The Papists 2. THe motions of the flesh in a iust man whereunto the minde of man consenteth not cannot any whit defile the operations of the spirite but error 62 make them often more meritorious for the continuall combate that hee hath with them for it is plaine that the operations of the flesh and the spirite doe not concurre together to make one act Rhemist Rom. 7. sect 10. The Protestants Ans. THough the operations of the flesh concurre not with the spirite in any one act yet doe they hinder the workes of the spirite from perfection and therefore defile them Argum. Rom. 7.19 Saint Paul saith The good that I would doe I not Did not concupiscence euen in this blessed Apostle hinder the proceedings of the spirit when it kept him from doing that good which he desired and whereas he cryeth out and desireth to bee deliuered from that lawe of his members vers 24. it is not like that any merite or good thing can be obteined by it for then hee should rather haue beene desirous to haue giuen it entertainement still Augustine thus writeth of these smaller and lesse sinnes Quibus peccatis licet occidi animam non credamus ita tamen eam veluti quibusdam pustulis deformem faciunt vt eam ad amplexum sponsi sine grandi confusione venire non permittant By the which sinnes though the soule bee not slaine yet the face is deformed as with pimples that shee dare not without great blushing draw neere vnto her spouse Let them tell me now what great glorie is obteined by this corruption in our members THE FOVRTH PART WHETHER all sinnes be remissible The Papists ALL sinnes are pardonable so long as the committers of them bee in case error 63 to repent as they are so long as they liue in this worlde It is great blasphemie therefore which the Caluinists vtter that Apostasie and certaine other sinnes of the reprobate cannot be forgiuen at all in this life Rhemist 1. Iohn 1.5 sec. 4. And therefore they say that blasphemie against the spirite is saide to bee irremissible because it is hardlie forgiuen And they define sinne against the holy Ghost to bee nothing else but finall impenitencie Rhemist Matth. 12.4 The Protestants FIrst sinne against the holy Ghost is not finall impenitencie euery one indeede that so sinneth is finally impenitent because hee shall neuer haue the grace to repent But our Sauiour Christ meaneth some speciall sin in calling it blasphemie against the holy Ghost for many a wicked man may die impenitently and yet not blaspheme Augustine better defineth this sinne Cum quis aduersus gratiam ipsam qua reconciliatus est Deo inuidentiae facibus agitatur When a man maliciously doth oppugne that grace whereby he was reconciled to God lib. 1. de serm in mont 41. But most perfitly is this sinne described Heb. 10.29 where there are set downe three circumstances that make this sin first the person he must be such an one as hath been lightened with grace and been in outward appearance sanctified therefore Iewes Turkes or Infidels cannot commit this sinne because their mindes were neuer illuminate by the truth Secondly his affection must bee considered which is most deadly and hatefull in the highest degree blaspheming the spirite and despiting the same crucifying and persecuting Christ againe as it were Heb. 6.6 Wherefore they which offend of ignorance or infirmitie and weakenes or which fall not into horrible blasphemies are not guiltie of this sinne Thirdly it is the trueth which they hate and detest which sometime they loued and were thereby sanctified They count the blood of the testament as an vnholy thing Blasphemie then against the holy Ghost is an horrible hatred and detestation of the trueth and grace of Gods spirite whereby hee that now blasphemeth was before illuminate Secondly this sinne not onely easily shall not be forgiuen but not at all as our Sauiour saith Neither in this worlde nor the world to come Math. 12.32 And it is impossible for them to bee renewed by repentance Heb. 6.6 Wherefore it is a great blasphemie in the Papists so contrarie to the Scripture to affirme that blasphemie against the spirite may be forgiuen THE FIFTH PART WHETHER God be the author of sinne The Papists error 64 NO sinne standeth with the will or intention of God but is directly against it Rom. 3. sect 4. And therefore Christs death was Gods act no otherwise then by permission Act. 3. sect 2. Neither is God the author of sinne otherwise then by permission and withholding of his grace Iam. 1.13 Rhemist The Protestants Ans. 1. ALL sinne is against the will of God reuealed in his worde although nothing can come to passe contrarie to the determinate and secret will of God Secondly God did not onely permit the Iewes to worke their malice vpon Christ but most holily and most iustly he vsed their malice to bring his purpose to passe for the text is That Christ was deliuered vp according to the determinate counsell of God Act. 2.23 which must needs be more then a bare permission Thirdly although God be not any moouer vnto sinne yet as a iust iudge he not onely permitteth but leadeth into temptation those whom in iustice he deliuereth vp to Sathan Argum. It is a petition which we dayly rehearse in the Lords praier Lead vs not into temptation Likewise Rom. 11.8 God gaue them the spirite of compunction These speeches of leading and giuing implie an actiue power in God not a passiue and permissiue onely for how is it possible that God being omnipotent should permit or suffer any thing to be done in the world conâ—â—â—ry to his will Augustine vpon those words of Dauid concerning Shemei Let him alone what know I if God haue sent him to curse Not saith he that God bad him curse for then his obedience should be commended Sed quod eius voluntatem proprio suo vitiomalam in hoc peccatum iudicio suo iusto occulâ—o inclinauit But because God by his iust and secret iudgement did incline his wil being corrupt of it selfe vnto this mischiefe Loe he saith inclinauit he did incline his wil which is more then permisit he did suffer him THE SIXT PART OF THE WORKES of those which are not regenerate The Papists THe works done before iustification although they doe not proceed of faith are not properly to be called sinnes neither doe they deserue the wrath of error 65 God Concil Trident. sess 6. can 7. Andrad Tilem loc 4. er 6. The Protestants THe
through beginning at the first and so prosecuting euery particular questioÌ„ till we are come to the last My purpose is not to set down all the heresies which impugne the Christian faith but onely those which are maintained by the Church of Rome this day who are the chief troublers disquieters of the peace of our Church I say therefore with Augustine Omnis Christianus Catholicus ista noÌ„ debes credere sed noÌ„ omnis qui ista noÌ„ credit coÌ„sequenter se debet Christianum Catholicum â—utare vel dicere Euery true Catholike Christian is bound not to beleeue any of these errors set down in this book but it foloweth not that whosoeuer beleeueth not these is a true Catholike for there are other heresies in the world which destroy the faith as the heresies of the Anabaptistes Familie of Loue Libertines and such like But our speciall purpose and drift is to weed out the Popish cockle and darnell that troubleth our field Neither haue I set forth at large the controuersies betweene vs for that laborious worke other of our learned countrymen haue taken in hand as D. Whitakers in Cambridge D. Reynoldes in Oxford and besides it farre exceedeth my strength and habilitie I haue onely brieflie set downe the grounds of Poperie as I haue collected them out of Bellarmine the stoutest champion of their side our English Rhemistes Eckius Canisius and other Papistes as also out of the late Chapter of Trent for it deserueth not the name of a CouÌ„cell And with all as an Antidotum or counterpoyson I haue opposed and set against them the coÌ„fession of the Protestants and Church of God with reasons and Arguments of both sides and places of Scripture annexed adding also throughout the iudgement of Augustine who of all the fathers is most plentifull in these matters which fall in question in our dayes The benefite which the Christian Reader shall reape in some measure I trust by this simple labour of mine is threefold First the knowledge of all Popish errours which much auayleth Multum adiuuat cor fidele nosce quid credendum non sit etiamsi disputandi facultate id refutare non possit It much helpeth a Christian toward beleefe to know what is not to be beleeued though he can not refell it by Argument Secondlie he shall vnderstand both their principall Obiections which they do entangle simple men withall as also he shall learne how to defend and maintayne the truth Thirdly the chief places of Scripture which make for them or against them are briefly euery where expounded and opened This whole worke I haue deuided into three partes or bookes the first conteineth the coÌ„trouersies of the Scriptures and the Militant Church the second the controuersies of the Triumphant Church and of the Sacraments the third the questions concerning the benefites of our redemption and as touching the person of Christ Which bookes I haue thus deuided not so much in respect of the matter which they conteine for then the controuersies of the Militant and TriuÌ„phant Church ought not to haue bene sundred but that there might be some equalitie indifferent proportion in the Volumes euery one of them comprehending a Centurie that is an hundred of Popish errours either vnder or ouer But the rather I haue so done because I had proceeded no further then to the end of the controuersies of the Militant Church when this first booke went out of my haÌ„ds the which I was moued vpon some occasion to publish before the rest were finished which shall not stay long after God assisting me Wherein I doe also folow the counsell and example of Augustine who writing of the like argument of heresies doth thus conclude his booke Hunc librum antequam totum hoc opus perfeci vobis credidi esse mittendum vt cum quicunque legentis ad id quod restat implendum quod tam magnum esse cernitis orationib adiuuetis This booke I thought good saith he to send abroad before the rest be finished that whosoeuer readeth it might helpe me with their prayers to the better performing of that which remaineth Which I beseech thee also good Christian Reader to afoord me that being mutuallie assisted one with the prayers of an other we may walke on with strength and chearefulnesse in our Christian race till we haue by Iesus Christ obtayned the price of euerlasting life Amen THE FIRST BOOKE OR CENTVRIE CONTEINING THE CONTROVERSIES OF RELIGION WHICH ARISE IN QVEstion betweene the Church of God and the Papistes about the word of God conteined in the Scriptures and the Church Militant here vpon earth with the partes and members thereof THE FIRST GENERALL CONTROVERsie of the holie Scriptures ACcording to the methode which we wil God assisting vs by his spirite obserue throughout this whole Treatise of the controuersies in the first place we are to entreat of such matters as coÌ„cerne the Propheticall office of Christ. He is our Prophet our heauenly teacher and Doctor Math. 23. vers 8. from him proceedeth all holy knowledge we haue not seen God nor the high things of God but the onely begotten sonne which is in the bosome of the father he hath declared him Iohn 1.18 Wherefore all the true sheepe of Christ will heare his voyce Iohn 10.3 His voyce is not els where heard but onely in the Scriptures We must heare Moses and the Prophetes Luke 16.29 First of all therefore this great and most famous controuersie betweene vs and our aduersaries concerning the Scriptures must be handled which is distributed into seuen seuerall questions 1 Concerning the Canonicall Scripture what bookes are to be receiued into the sacred Canon what books to be reiected and counted apocryphall 2 Concerning the authenticall Edition of the holy Scriptures whether the Hebrue Greeke or Latine translation is cheifly to be folowed 3 Whether the Scriptures ought to be translated into the vulgar and English toung and whether publique prayers and diuine seruice ought to be vsed in the same toung 4 Whether the scriptures are authorized by the Church and not rather so knowne to be of them selues 5 Concerning the perspicuitie and playnnes of the Scripture whether it be so hard that the common people may not safely be admitted to the reading thereof 6 Concerning the interpretation of Scripture which question is deuided into three parts first whether the Scripture admit diuerse senses and expositions secondly who hath the cheife authoritie to expound Scripture thirdly what meanes ought to be vsed in expounding of it 7 Concerning the perfection of the Scripture three parts of the questioÌ„ First whether the Scriptures be necessarie secondly whether they be sufficient to saluation thirdly whether there be any traditions beside necessarie to saluation THE FIRST QVESTION CONCERNING the Canonicall Scripture Of the state of the first Question WE haue not any thing in this place to deale with those heretikes which denie either the whole Scripture or any part thereof but onely with our
abridgeth the story of one Iason a Syrenean Lib. 2. cap. 2. v. 23. Who was an Heathen but the spirite of God vseth not neither needeth to borow of prophane writers He saith that this worke was not easie but paineful to him but required sweating and watching v. 26. But to the holy writers of Scripture though their own labour and diligence was not wanting yet was not the worke hard or molestious vnto them Lastly the author faith he writeth for pleasure recreation of the Reader and craueth pardon if he haue not done well Lib. 2.15.39 But to read for pleasure is no end of Scripture neither doth the spirit of God vse any excuse either for matter or manner Our aduersaries say that S. Paule likewise confesseth that he was rude in speaking 1. Cor. 11.6 We aunswere he so saith because the false Apostles so gaue out of him not that he was so indeed and yet in that place S. Paule doth not excuse him selfe for his not sufficieÌ„t haÌ„dling of his matter as this author doth neither is that speach of S. Luke any thing like for there the Euangelist doubteth not to say that he had attained to an exact knowledge of all things Vpon these premises we conclude that these bookes of the Machabees are not Canonicall nor to be taken for any part of holy Scripture though we denie not but that there may be some profitable vse of them for the storie AVGVSTINES IVDGEMENT OF the bookes called Apocrypha FIrst generally of them all thus he writeth Quas itaque Scripturas dicimus nisi Canonicas legis Prophetarum de vnit Eccle. 16. We acknowledge no Canonicall Scripture of the old Testament but the law and the Prophetes but none of the Apocrypha were writteÌ„ by any of the Prophets Againe he saith Omnes literae quib Christus Prophetatus est apud Iudaeos sunt Psal. 56. All the bookes which do Prophesie of Christ were kept amoÌ„gest the Iewes but none of the Apocrypha were written in Hebrue Ergo. Concerning the story of Bel and the Dragon he calleth it a fable de mirabilib lib. 2. cap. 32. Of the same credite is the storie of Susanna The booke of Iudith was not saith he receiued in the Canon of the Iewes De Ciuit. Dei 18.26 The two bookes of Ecclesiasticus and the wisedome of Solomon are onely said to be Solomons propter eloquij nonnullam similitudinem because of some affinitie and likenesse of the stile De Ciuit. Dei 17.20 So he thinketh that Solomon was not indeed the author of them how then can that booke be Canonicall which geueth it selfe a false title being called the wisedome of SolomoÌ„ and was neuer compiled by Solomon THE SECOND QVESTION CONCERning the authenticall and most approued Edition of the Scriptures The Papistes WHereas it is confessed that the Hebrue Edition of the old TestameÌ„t error 2 is the most auncient in the which toung the Scriptures were compiled by the Prophets that the new TestameÌ„t was writteÌ„ in Greeke by the Apostles and the Euangelistes yet our aduersaries do generally hold as it was decreed in the TrideÌ„tine Chapter Sess. 4. Decret 2. That in all sermoÌ„s readings disputations controuersies the vulgare Latine traÌ„slation should be taken for authentike before the Hebrue or Greeke and that no man should presume vpon any occasion to reiect it or appeale from it The Protestantes WE do truly affirme that although there are diuerse EditioÌ„s of the old Testament besides the Hebrue and some of them verie auncient as the translation of the Septuagints compiled by 72. auncieÌ„ts of the Iewes at the instigation of Ptolomeus Philadelphus king of Egypt 300. yeares before Christ and after Christ there were other translations in Greeke made by Aquila Synomachus Theodotion and others also a Chalde Paraphrase compiled by the Iewes last of all diuerse Latin translations the which as Augustine saith in his time were so many that they could not be nuÌ„bred yet of al the rest the Hebrue being the most auncient and the mother of the rest and freest from corruptions ought to be receiued as most authentike And for the new Testament though there be a Syriacke translation verie auncient yet the Greeke ought to be preferred being the same toung wherein the Apostles and the Euangelistes wrote to be the onely authentike copie As for the Latin translation of the Bible we are able to proue it to be verie corrupt and faultie and therefore not authentike The Papistes Argumentes 1 THe Latin Church hath vsed the vulgare Latin translation for the space of 800. or 900. yeares and it is not like that the Church all this while was without the true Edition of the Scriptures Ergo it is onely authenticall We aunswere First by this Argument it foloweth that this vulgar Latin being generally vsed was preferred before other Latin translations which were at the first in great number not that therefore it is more authentike then the Hebrue in the old and the Geeeke in the new Testaments Secondly there were other Churches besides the Latin all this while as amongest the Greekes famous congregations and Churches that be it in the Latin Church the vulgar translation was reteined being erroneous yet the whole Church continued not in that errour which were not so tyed and bound to the Latin translation Thirdly if men all this while knowledge decreasing and a way being in preparing for Antichrist were negligent in correcting and amendiâ—â— the common translation this is no good Argument to make it authenticall â— As the Hebrues had an authentike translation in their own toung and 〈…〉 in theirs why should not the Latin Church haue it also authenticall in Latin We aunswere First it is no good reason because the Lord did consecrate the Hebrue and Greeke toung and therein would haue his word written that therefore he would or should also haue made the Latin as well authenticall as they Secondly if the Latin Church must haue an authentike translation why should not other countrys likewise haue their authenticals The Armenians had the Scriptures of old translated by Chrisostome the Sclauonians by Hierome the Gothes by Vlphilas why should not these also as well be authenticall and so looke into how many toungs the Scriptures should be translated so many authenticall translations should there be 3 They say that all other translations which are come forth since are erronious and much differ amoÌ„gest them selues Aunswere First this is no reason to prefere it before the Hebrue and Greeke though it were better theÌ„ all other traÌ„slations Secondly they charge vs falsly that our traÌ„slations are dissonant and erronious for their disagreement is not in such substantiall points where any of them do swarue from the originall we allow them not and yet there is not the meanest of them but may iustly compare with theirs yea and be preferred before it Thirdly if their traÌ„slation were so pure as they say Beza him selfe maketh it he would not haue set forth a
the time of Esdras till Christ and in our Sauiours time the Scriptures were not in the vulgare toung but onely in the Hebrue which the Iewes vnderstood not after the captiuitie Ergo it is not now necessary to haue them in the vulgare toūg That the people vnderstood not Hebrue the Iesuite proueth out of the 8. of Nehemiah where it is said that Esdras did expoūd the law to the people because they vnderstood it not We answere that the text saith cleane contrary that he read the law before the people that vnderstood it v. 3. and they might geue the sense though the people vnderstood the language Concerning the places obiected out of the Gospell to proue the Iewes spake another language thē Hebrue as it appeareth by those speaches Marc. 5. Talitha cumi Math. 27. Golgotha which sauour not of the Hebrue toung we answere that although they spake not pure Hebrue but many straunge wordes were vsed yet they vnderstood the Hebrue for why els doth Christ bid the people to search the Scriptures And they were not the Iewes but the Romane souldiers that vnderstood not the voyce of Christ vpon the Crosse saying he called for Elias 2 The Apostles saith the Iesuite wrote their Epistles onely in Hebrue or Greeke and not in the vulgare tounges of the natiōs to whom they preached Ergo it is not necessary that the scriptures should be in the vulgare toung We answere First it had bene an infinite labour for the Apostles to haue left their writings in euery language neither was it necessary seeing out of the original they might be trāslated into euery language Secōdly they preached the same things vnto the Gētiles in their own toūgs which they afterward left in writing Thirdly the Greeke toūg wherein they wrote was vniuersally knowen and few countryes were ignorant of it especially in the East parts 3 There is no cause say they why the Scriptures should be translated if it be for the vnderstanding of the people they vnderstād them not being translated neither We aunswere many things they may easely vnderstand and for the harder places they are nearer the vnderstanding of them being translated then before for then they haue two great lets the toung vnknowen and the obscure and hid sense now they need not to labour for the toung but onely for the sense 4 The Scriptures are occasion of offence and heresie being not right vnderstood Ergo. First because many surfet of meats and drinkes it is no reason that sober men should be forbidden the vse of them no more for heretikes wicked mens sakes ought the people of God to be barred from Scripture Secondly more haue perished by ignorance in Scripture then by misunderstanding it and the Scripture was ordained of God to meete with offences and to confute heresies 2. Tim. 3.15 Wherefore these men make them selues wiser then God that thinke the Scripture is an occasion of those diseases for the which it is apppointed a remedie The Protestantes WE do beleeue and hold that it is requisite expedient and necessarie for the Scriptures to be vttered and set forth in the vulgare and commō speach and that none vpon any occasion ought to be prohibited the reading thereof for knowledge and instructions sake and that Christian Magistrates ought to prouide that the people may haue the Scriptures in their mother knowē toung Wherefore great wrong was offered to the people of England that diuerse 100. yeares till king Henrie the eight could not be suffred to haue the Scriptures in English And how I pray you did the Papistes storme when as Tindals translatiō came forth some affirming that it was impossible to haue the Scriptures trāslated into English some that it would make the people heretikes others that it would cause thē to rebell Fox pag. 117. col 1. What fowle and shamefull slaunders were these For the vulgare translations of Scripture we reason thus 1 It is Gods commandement that the Scriptures should be read before the people that they may learne to feare God Deut. 31. vers 11.12 The people are commanded to write the law vpon their gates and in their houses to conferre and talke with their children and teach them the law Deut. 6.6.7.8 And our Sauiour biddeth the people search the Scripture Iohn 5. v. 39. Ergo what God hath commaunded no man ought to prohibite or forbid the people therfore must not be kept from reading of Scripture 2 Without Scripture there is no faith faith is necessarie for all people Ergo the knowledge of the Scripture that faith cōmeth by the scriptures read Iohn 20.31 these things are written that ye might beleeue Iesus Christ to be the sonne of God Againe the weapons of Christiā men are not denied to any whereby they should fight against their spirituall enemies but the word of God is a speciall part of our harnesse and a principall weapon euen the sword of the spirite Ergo. 3 The Gospell may be preached in the vulgare toung as our blessed Sauiour and the holy Apostles taught the people Ergo the word of God may be read and writtē in the vulgare toung The proposition our aduersaries graunt that Sermōs may be made in the vulgare toung but it foloweth not say they that therefore Scripture should be in the mother toung Rhem. 1. Cor. 14.8 But I pray you how can the preacher alledge Scripture in his Sermō vnlesse it be recited in the vulgare toung or how should the people know they preach the word vnlesse they may compare their doctrine with Scripture as the Berrheans did Act. 17. 4 We haue the practise of the Church of God in times past for our warrant for in Chrisostomes time the people had vulgare translations whereupon he exhorteth them to get them Bibles or at the least the new Testament the Actes of the Apostles the Gospels Homil. 9. Epist. ad Coloss. We heard before that the Armenians Sclauonians Gothes had the Scripture in their own language so many hundred yeares ago in England king Alured translated the Psalter a copie whereof was found in Crowland Abbey called S. Guthlakes Psalter as M. Lābert witnesseth and Bede our learned country man translated S. Iohns Gospell Fox pag. 1115. col 2. The Rhemistes also confesse that more then 300. yeare ago the Italians had the Bible translated and the French men aboue 200. yeares ago Praefatan Testam 4. sect Why should not the people of God haue the same libertie now freely to read the Scriptures as they haue had in times past 5 Let vs heare Augustines opinion Lectiones diuinas saith he in Ecclesia sicut consuestis audite in domib vestris relegite I would haue you both to attend vnto the publike readings in the Church and in your house to read ouer againe the holy lessons but how could the people read them at home if they were not in their vulgare toung AN APPENDIX OR PART OF THIS question concerning publike prayers and diuine seruice in the
was lawfull for them to read the scriptures much more for all Christians The Iesuite aunswereth that our knowledge is greater then theirs not in all scripture but in the misteries for our redemption onely We answere this is all we desire for if the misterie of saluation and redemption be plainly opened in the scripture why should not the people be admitted to the reading of the word to be confirmed in the knowledge of their redemption who seeth not what sillie aunsweres these be 4 Augustine thus writeth of this matter In ijs inquit quae aperte in Scripturis â—osita sunt inueniuntur ea omnia quae fidem continent moresque viuendi De doctrin Christia lib. 2. cap. 9. The plaine and easie places of scripture conteine all things necessarie vnto faith and good life Ergo the doctrine of saluation in the scriptures is not hard and difficult but easie of good Christians to be vnderstood THE SIXT QVESTION CONCERNING the interpretation of Scripture THis question doth diuide it selfe into three partes First concerning the diuerse senses of the scripture Secondly to whoÌ„ the chief authoritie to expound scripture is committed Thidly what meanes must be vsed in the interpretation of scripture THE FIRST PART OF THE SIXTH QVEstion of the diuerse senses of Scripture The Papistes error 7 THere are two straunge Assertions of our aduersaries coÌ„cerning this matter First they affirme that the scripture may haue diuerse senses and meanings in the same place The sense of the scripture is either literall say they historicall which is the first most proper sense or spirituall that is an higher sense deriued out of the other and it is of three kinds Allegoricall Tropologicall Anagogicall they shew by particular instance and induction that the scripture besides the literall sense may haue these also The Allegoricall sense is when besides the plaine historicall and literall meaning somewhat is signified which by an allegorie is referred vnto Christ or the Church as Gal. 4. beside the truth of the storie of the bond and free woman S. Paule applieth it vnto the two Testaments Ergo one place may haue more senses then one The Tropologicall sense is when as there is somewhat signified appertaining to manners as Deut. 25. Thou shalt not mussell the mouth of the oxe that treadeth out the corne this by S. Paule is applied to the Ministers of the Gospell 1. Cor. 9. Ergo the scripture hath diuerse senses The Anagogicall sense is wheÌ„ the place is applied to decipher set forth the kingdome of heauen and eternall things as Psal. 94. I sware vnto them if they should enter into my rest this is literally vnderstood of the rest in Canaan spiritually of life eternall Ergo many senses thus reasoneth Bellarmin lib. 3. de Scriptur cap. 3. The Protestantes WE affirme that of one place of scripture there can be but one sense which we call the literall sense when as the wordes are either taken properly or figuratiuely to expresse the thing which is meant as in this place the seede of the woman shall breake the Serpents head the literall sense is of Christ who should triumph ouer Sathan though it be spoken in a borowed and figuratiue speach There can be therefore but one sense which is the literall as for those three kinds they are not diuerse senses but diuerse applicatioÌ„s onely and collections out of one and the same sense 1 It shall appeare by a seuerall induction of all these kindes In the first example of the Allegoricall sense Galathes 4 the Apostle saith not that there is a double sense but that it may be allegorically applied which is historically set downe There is then but one sense of the place part whereof consisteth in the storie part in the allegorie so that the whole sense is conteined in them both Concerning the second exaÌ„ple of the Tropologicall there is not a twofold sense of that place but one whole generall sense that as the mouth of the oxe was not to be musled so the Minister of the Gospell must be prouided for Likewise of the Anagogicall kind it is not one sense to vnderstaÌ„d the rest of Canaan an other of the kingdome of God but there is one whole sense that as they for their Idolatrie were depriued of the land of promise so we should take heede lest by our disobedience we lose the hope of the kingdome of heaueÌ„ So we coÌ„clude that those are not diuerse senses but one sense diuersly applied 2 The literal sense is the onely sense of the place because out of that sense onely may an argument strongly be framed wherefore seeing allegories and tropes do not coÌ„clude they are not the senses of the place An allegorie or type may be part of the literall sense and then it concludeth but when an allegorie is framed beside the literall sense it concludeth not and therefore is no part of the sense as to reason thus the oxes mouth must not be musled Ergo the Minister must be maintained it foloweth well because it is part of the sense but allegories deuised beside the sense proue not though they may illustrate The Papistes THeir other assertion is this that it is lawfull to allegorise scripture both in the old and new Testament Bellarm. lib. 3. cap. 3. They reason thus Rhemens error 8 annot Heb. 4. ver 5. The Apostle applieth the rest of the Sabboth to the eternall rest Ergo the like applications of the fathers are lawfull See annot Heb. 7.2 the Apostle say they findeth great misteries euen in the very names Ergo it is lawfull to make allegories The Protestantes WE say it is daungerous to make allegories of Scripture without the warrant and direction of Gods spirite this was the occasion that diuerse of the auncient fathers greatly erred as the Iesuite him selfe repreheÌ„deth Papias Iustinus Lactantius for allegorising that place Reuel 20. which made them fall into the error of the Chiliastes by false interpreting of the thousand yeares there mentioned To their argumeÌ„ts our learned countryman D. Fulk answereth First it foloweth not because it was lawfull for the Apostles gouerned by the spirite to make allegories that it is therfore lawfull for others Secondly wheÌ„ the fathers or any other writers can be assured of the same spirite which the holy writers had and of the like dexteritie in vnderstanding and expounding Scripture they may likewise be bold to make allegories Let vs heare what Augustine saith of this matter Sicut mihi multum errare videntur qui nullas res gestas aliquid aliud praeter id quod eo modo gesta sunt significare arbitrantur ita multum audere qui prorsus ibi omnia significationib allegoricis inuoluta esse contendunt As they are much deceiued which thinke that the stories in the scripture do signifie no other thing but that which was done so they are to rash and bold that would draw all things to allegories which they read in scripture Ergo it is not
lawfull for any to inuent allegories of scripture as it seemeth good to them selues THE SECOND PART OF THE SIXTH QVEtion to whom the chief authoritie to expound Scripture is committed The Papistes error 9 IT was decreed in the Councell of Trent that scripture should be expoūded as the Church expoundeth it and according to the common and consonant cōsent of the fathers Sect. 4. The Rhemistes say that the sense of the scriptures must be learned of the fathers and pastors of the Church Praefat. Sect. 18. If the fathers agree not the matter is referred to a generall Councell if there it be not determined we must haue recourse to the Pope and his Cardinals The Iesuite dare not referre the matter to the Pope alone to expound scripture but ioyneth the Colledge of Cardinals with him Bellarm. lib. 3. de script cap. 3. 1 They obiect that place Deut. 17.9 where the people are commaunded to resorte vnto the Priest or Iudge in doubtfull matters Ergo there ought to be a chief and supreme iudge in Ecclesiasticall matters Bellarm. We aunswere First here the ciuill Magistrate and the Iudge are ioyned together as ver 12. Wherefore if they will gather hereby that the Pope must be supreme Iudge in all Ecclesiasticall matters then the Emperour ought to be as well in ciuill Secōdly the text saith they shal come to the Priests ver 9. assigning many not to one onely Priest Thirdly they must iudge according to the law v. 11. not as they list thē selues Fourthly here is no mentiō made of doubts in interpreting scripture but of controuersies that may fall out betweene man and man either Ecclesiasticall to be decided by the Priest or ciuill by the Magistrate Fiftly we graunt that in euery country there ought be a supreme and high seate of iudgement for determining of controuersiall matters betweene men but it foloweth not that there should be a supreme iudge ouer the whole Church especially in such matters as this concerning the sense of the scriptures which i◠not commited to the iudgement of men neither is any such controuersie named in that palce ver 8. 2 Ecclesiastes 12.11 The wisemā cōpareth the wordes of the wise to nayles which are fastned geuen by one pastor Ergo the Pope is supreme iudge We aunswere the wise men are here vnderstood to be the Pastors and Ministers of Gods word but this one pastor signifieth neither the high Priest in the old law nor the Pope in the new but Iesus Christ the high shepheard for our soules What great boldnesse is this to attribute that to the Pope which is onely proper to Christ 3 They also picke out some places in the new Testament as Math. 16.19 to thee will I geue the keyes of the kingdome of heauen Christ saith so to Peter Ergo the Pope hath authoritie to expound scripture We aunswere First by the keyes here is meant commission to preach the Gospell not onely to expound doubtes Secōdly they were geuen to all the Apostles not to Peter onely Math. 28. v. 18.19 Thirdly the Pope is not successor of Peter no more then any other godly Bishop nor so much vnlesse he folow Peters steps So they abuse that place Math. 18.17 he that will not heare the Church c. Ergo the Bishops and chief pastors must expound the doubt in scriptures Aunswere First our Sauiour speaketh here of the discipline of the Church of correctiōs and admonitions not of interpreting scripture which dependeth not vpō the will fantacie of Pope Cardinals or Popish Councels but must be tryed by the scriptures them selues Secondly we must geue eare to the Church but with a double condition we must be sure it is the Church of God secōdly we must not heare them cōtrary to the scriptures but so long as they do teach the doctrine of Christ. The Protestants WE haue a more compendious way to come to the vnderstanding of the scripture It were to lōg whē we doubt of any place to stay till we haue the generall consent of the pastors of the Church or to expect a generall Councell or go vp to Rome And it were to much to trouble the Popes grauitie with euery questiō The Lord hath shewed vs a more easie and ready way see that we neede not ascend to heauen or cōpasse the earth or passe the Alpes but the word of God is amongest vs the scriptures them selues and the spirite of God opening our harts do teach vs how to vnderstand them the interpretation of Scripture is not assigned to any succession of pastors or tryed to any place or persons Our arguments folow some few of them 1 That onely hath power to geue the sense of Scripture which doth beget vs faith the spirite onely by the Scriptures begetteth faith Rom. 10.17 faith commeth of hearing the word Ergo the spirit of God is the onely interpreter of scripture The proposition also is cleare for seeing the Scripture is the true sense and meaning therof if any should geue the sense of the scripture but that which worketh faith then vpon him should our faith be grounded If the Pope therefore geue the sense of Scripture and our faith ariseth of the Scripture vnderstood then our faith is builded vpon the Popes sense argum Whitach 2. 9. 2 The Scriptures cā not be interpreted but by the same spirit wherewith they were writtē but that spirite is found no where but in the Scriptures Ergo. The first part the Papistes them selues graunt the second is thus proued the spirite of the Apostles is not geuen by secret inspiration that sauoureth of Anabaptisme where is it thē to be found whether is it like that S. Peters spirite should be found in the Popes chaire or in his Epistles or if they haue S. Peters spirite where is S. Paules found but in his writings Yet it is all one spirite appeareth not els where but in the Scriptures where euery man may finde it as wel as the Pope the spirituall man iudgeth all things 1. Cor. 2.15 you haue an oyntment from him that is holy and you haue knowen all things and ver 27. you need not that any mā teach you By these places it is euident that euery faithfull man by the spirite of God may vnderstand the scriptures 3 The doctrine of the Church must be examined by the Scriptures Ergo the scriptures are not to stand to the iudgement of the Church The former part is proued by the example of the Berrheans Act. 17.11 If they did well in examining Paules doctrine much more may the decrees of the Pope Church Coūcels be examined by the scriptures But they knew not whether Paule was an Apostle or not therefore they might examine his doctrine saith the Iesuite Answere it is no matter for the person of Paule they examined his doctrine which dependeth not vpon the person Secondly they could not be ignoraunt of his Apostleship who was famous throughout the Churches Thirdly they doubted onely whether Paul was an
with the like blasphemie challenge to be worshipped because the women in the Gospel caught Christ by the feete and worshipped him Mat. 28.9 We may see by this of what spirit hee is and whether he be not that Antichrist that shal make him selfe as God 2. Thess. 2.4 The Protestants THe kissing of the feete was an humble and lowly gesture which was worthily vsed toward our Sauiour Christ who was God in the flesh and in his body and humanity annexed to his Godhead as God to be worshipped but it is too diuine and too lowly an homage to be offered to any mortall man and holy men in times past refused it when any carried away with immoderat zeal and admiration of their person were ready to giue it vnto them Argum. 1. When Cornelius fell downe at Peters feete the holy Apostle would not suffer him to do it The pope is of a cleane contrary spirite to S. Peter for he refused it beeing offered the Pope holdeth out his toe and offereth it to be kissed and vrgeth men thereunto Argum. 2 If such kissing of feete be commendable how commeth it to passe that the pope only hath holy feete to kisse and not other Bishoppes and Clergy men as well as he Augustine thus wryteth vpon those wordes of the Psalme Worship his foote-stoole reading according to the Septuagint saith he the earth is his foote stoole but wee must not worship the earth Conuerâ—o me ad ChristuÌ„ inuenio quomodo sine impietate adoretur terra suscepit enim de terra terram quia caro terra est in Psal. 98. I turne me saith hee vnto Christ and I finde howe the earth may without any impiety be worshipped for hee tooke earth of earth flesh of the flesh of the Virgin the flesh is earth Out of these wordes I conclude that the flesh the body the humanity ought not in any to be worshipped but onely in Christ for the neare coniunction of the Godhead and humane nature together and therefore consequently no kissing of feete which is an externall act of diuine worship is seemely for any mortall man THE THIRD QVESTION CONcerning the inuocation of Saints THis question hath three partes 1. Whether prayers are to bee made vnto Saintes 2. Whether they do pray for vs. 3. Whether they vnderstand our prayers THE FIRST PART WHETHER prayers are to be made to Saints The Papists error 28 THeir assertion is this Sanctos defunctos piè vtiliter à viuentib inuocari that Saintes departed are with great profite and piety called vpon and prayed vnto and that it is not onely lawfull but godly so to do Rhemist 1. Tim. 2. sect 4. Bellarmine cap. 19. lib. 1. De sanctor beatitud Argum. 1. They say they do not pray vnto saints as authors of any benefite or grace but as intercessors onely Neither do they make them immediat intercessors but onely through Christ concluding al their prayers per ChristuÌ„ Dominum nostrum Bellarm. Ans. 1. It is false that you pray vnto theÌ„ as intercessors onely for you desire them not onely to pray for you but to haue mercy on you for thus they pray O blessed Lady haue mercy vpon vs preserue thy seruants let the merits of S. Marie bring vs to the kingdome of heauen Fulk 1. Timoth. 2. sect 4. 2. It is also false that they make them not immediat intercessors but conclude their prayers per Christum Dominum nostrum For in that blasphemous prayer Tu per Thomae sanguinem quem pro nobis impendit fac nos Christe scandere quò Thomas asceÌ„dit Here they aske life eternal of Christ by the blood of Thomas of Canterbury How then is it true which the Rhemists affirme in word that Christ alone by his merites procureth all grace and mercy towarde mankind ibid when they hope to obtaine their requestes by the merites of Saintes See Fulk annot Iohn 16. sect 3. where diuerse praiers to saints as to S. Marie S. Osmond S. Anne S. Katherine are rekoned vp and none of them concludeth per Christum Dominum nostrum Argum. 2. Exod. 32.13 Moyses thus prayeth Remember Abraham Isaac and Iacob thy seruants Moyses here hopeth to haue his prayers heard by the merits of these holy men Bellarm. Ans. Moyses rehearseth only the couenant which the Lord made with these holy men and their seede as the wordes following do shew To whome thou swarest by thine owne selfe and swarest vnto them I will multiplye your seede Moyses therefore pleadeth not the merits of Abraham Isaac Iacob but vrgeth and presseth the promise of God and couenant made with them Argum. 3. The saints do pray one for another here vpon earth and do one desire an anothers prayers as S. Paul Rom. 15. Ephes. 6. Coloss. 4. and in other places desireth to be assisted by their prayers Ergo much more may we desire the prayers of Saints departed Bellarm. Rhemist Ans. 1. To pray one for another while we liue is a duety of Charitie and commaunded in scripture but to request the prayers of saints departed hath no warrant in the worde 2. Wee do not desire the godly liuing to pray for vs as our Mediators or as though by their worthines we are brought into the fauour of God as you say the saints do and therefore your argument followeth not from the prayer of the liuing to the prayer of the dead 3. We may one pray for another and one request the prayers of another while wee liue because we know our mutuall necessities But the saintes departed knowe not what things are done vpon earth neither are euerie where present to heare our prayers The Protestants THat prayer is onely to be made vnto God and to no other creature beside as being an especiall part of the worshippe of God which we ought not to giue to any other thus it is proued out of the word of God Argum. 1. Rom. 10.14 Howe shall they call vpon him in whome they haue not beleeued But wee must beleeue onely in God and therefore onely pray to God Rhemist answer It is true no more can we pray vnto our lady nor any saint in heauen vnlesse we beleeue they can help vs. Ans. The scripture euery where teacheth that we must beleeue in God and that they are cursed that put any confidence in man Ierem. 17.5 Againe they can haue no assurance to settle their conscience but out of the scriptures They haue a vaine perswasion of the ability of Saintes to helpe them but they haue no ground of any such beliefe out of scripture Argum. 2. Heb. 4.16 Let vs come with boldnes to the throne of grace Ergo we haue no neede of the inuocation of saintes seeing wee haue free and bolde accesse through Christ. Rhemist By this reason we should not pray one for an other while we are aliue Ans. we do not put our confidence in the merite and worthines of other mens prayers as you do in the intercession of saints Againe this mutuall duetie of prayer
vsed to crosse the error 44 forehead and other partes to blesse them selues and their meates with crossing and such like Rhemist Argum. 1. Jacob crossed his handes when he blessed his sonnes it is lyke our Sauiour did lift vp his handes in the forme of the crosse when he blessed It is a conuenient memoriall of the death of Christ and therefore to be vsed Rhemist annot Luke 24. sect 5. Ans. 1. Iacob laid his handes after that forme because of the present occasion for the younger sonne that should be the greater was placed at his left hand and the elder at the right 2. Seeing the scripture expresseth not in what manner Christ lifted vp his hands it is great presumption for you to say it was done in the similitude of the Crosse. 3. How can it be a conuenient memoriall of Christs death beeing neither ordained of Christ nor taught by his Apostles so to be Argum. 2. Apocal. 7.3 Hurt not the earth till wee haue sealed the seruants of God in their forehead This is the signe of the Crosse Rhemist ibid. Bellarm. cap. 29. Ans. It is the signe proper to Gods elect and therefore not the signe of the Crosse which many reprobates haue receiued Fulk ibid. The Protestants THough we finde that the signe of the Crosse hath beene of ancient time vsed in Baptisme and is now in some reformed churches without popish superstition yet this ridiculous superstitious abuse of the signe of the Crosse which is common and vsual among the Papists to crosse themselues their foreheads their eies mouth lippes to crosse themselues going foorth and returning home thinking thereby to be sufficiently shended and preserued from euill we do vtterly condemne and haue worthily abolished Argum. 1. This custome of crossing hath no warrant from scripture neyther was practised by the Apostles Valentinus the Heretike was the first that made any great account of it Irenaeus lib. 1. cap. 1. therfore not to be vsed amōgst Christians Argum. 2. Math. 23.5 Christ reproueth the Pharisies for their phylacteries that is certain writings of the law in parchment which they bound to their foreheads and for their broad fringes which were notwithstanding cōmanded by the lawe If our Sauiour reproued them for abusing the things rightly instituted at the first much more worthie of blame is the superstition of Christians that hath no ground nor warrant at all Augustine sayth Christus elegit vt in cruce penderet vt ipsam crucem in cordibus fidelium figeret Christ made choise of that kind of death to hang vpon the Crosse that his Crosse might be fixed in faithfull mens hearts he saith not in frontibus in the forehead though in some editions that word be foysted into the text but in cordibus in their hearts THE FOVRTH ARTICLE OF THE POWER and efficacie of the Crosse. The Papists error 45 THe signe of the Crosse say they hath two notable and powerfull effects one is to driue away diuels and euill spirits to heale and cure diseases the other is to sanctifie and blesse creatures as our meates and drinkes which is done by the signe of the Crosse Rhemist 1. Timoth. 4. sect 12.13 Bellarm. cap. 30. Argum. 1. That the signe of the Crosse euen ex opere operato as Bellarmine sayth by the very act and making of the signe yea by a Iew Infidel or Pagan hath power to driue away the diuell they would thus proue it Dauid by his Harpe droue away the euill spirit from Saul the Angel did the like with the fishes liuer in the storie of Toby Rhemist ibid. Ans. First we must haue better scriptures then Apocryphal stories to build our faith vpon The good angels of God haue power from God to driue away euill spirits though they vse no externall signes yet it followeth not that euery man may do that which is granted to the Angels though we should admit the storie Secondly Dauid not so much by the sound of his Harpe refreshed Saul as by his godly songs and musicke chased away the spirit neither did the euill spirit depart from him but he for the while found some ease his phantasticall and melancholy fits which Sathan wrought vpon being by his pleasant harmonie somewhat allayed Thirdly all this being granted yet haue they not proued by these examples that Pagans and Infidels by the signe of the Crosse may chase away euill spirits 2. That things are hallowed and blessed by the signe of the Crosse they also proue it because the Crosse being an holy signe in it selfe doth communicate holines vnto the things signed with the Crosse Bellarm. cap. 130. Ans. First we denie the signe of the Crosse as they vse it to be an holy but rather a superstitious and deceiueable ceremonie Secondly though it were holy yet being abused it cannot transferre any holines to other things for in the law the sacrifices of the wicked though they lay vpon the Altar were not thereby sanctified but were an abomination being not offered in a right faith Nay there is no outward ceremonie so holy as that it can impart the holines to another thing as it is shewed Hagg. 2.13 Though a man did beare holy flesh in the skirt of his garment yet was it not thereby holy The Protestants FIrst it is a deceitfull toy that they beare the people in hand the diuell at the signe of the Crosse will flye away For the weapons of our warfare saith S. Paul are not carnall 2. Corinth 10.4 but the signe of the Crosse is an external and carnall no spirituall weapon and therefore preuaileth not against spirituall powers Act. 19. The diuel would not giue place when Iesus and Paul were named much lesse at the signe of the Crosse. Augustine saith Signum Christi expellit exterminatorem si cor nostrū recipiat saluatorem The signe of Christ doth expell the destroyer when our heart receiueth our Sauiour Tractat. in Iohann 50. So it is not the signe in the forhead but the faith of the heart that maketh Sathan afraid if sometime he auoyd when men signe themselues he is disposed to play with them that he may deceiue them more strongly Secondly we knowe no such meanes to sanctifie creatures by They are blessed and sanctified for our vses as S. Paul saith by the word and prayer 1. Tim. 4. Prayer therefore without warrant of the word is but presumption They therefore hauing no word for their superstitious crossings inuocations incantations popish blessings doe deceiue themselues and others in thinking that the creatures in such order are sanctified vnto them AN APPENDIX CONCERNING THE name of Iesus The Papists THe name of Iesus they say ought to be worshipped by capping and kneeling error 46 thereunto by wearing it in their cappes and setting it vp in solemne places alleadging for their purpose that of S. Paul That at the name of Iesus all things shall bow Philipp 2.10 Yea they say that Protestants by abolishing the name and Image of Christ doe make a way for Antichrist
wracke And as their cause was not good so neither were the meanes that they vsed for they brought S. George and S. Denys into the field against the Turkes and left Christ at home If the Israelites could not be deliuered from the Philistims by the presence of the Arke but thirtie thousand fell before them and all because of their sinnes let not men thinke that popish Saints can defend them while their liues remaine vnreformed at home 2. That the heathen are not to be prouoked to warre but vpon iust cause that is when they prouoke vs it appeareth by the example of the Israelites who as they came from Aegypt sent vnto the King of Edom and Moab that they might haue leaue to walke through their land but they not granting so much yet the people of God offered them no violence but went a longer iourney about Iudg. 11.17 Augustine sayth Sapiens gesturus est iusta bella sed multo magis dolebit iustorum necessitatem extitisse bellorum A wise man will take iust warre in hand but it more grieueth him that he hath iust cause to warre And what he meaneth by iust warre he further sheweth Iniquitas partis aduersae iusta bella ingerit gerenda sapienti The iniquitie or iniuries of the aduerse part doth giue vnto a wise man occasion of iust warre Iust warre therefore ariseth when men are prouoked by iniuries THE EIGHT QVESTION CONCERNING holy and festiuall dayes THis question hath diuers parts First of holy dayes in generall Secondly of the Lords day Thirdly of the Festiuall dayes of Christ and the holy Ghost Fourthly of Saints holy dayes Fiftly of the time of Lent THE FIRST PART OF HOLY DAIES in generall The Papists error 58 FIrst they hold that holy and festiual daies are in themselues and properly and truely more sacred and holy then other daies are Bellarm. cap. 10. proposit 2. Apocalyps 1.10 I was in the spirit saith the Apostle on the Lords day God reuealeth such great things to Prophets rather vpon holy daies then prophane daies Ergo some daies holier then other Rhemist Apocal. 1. sect 6. The Protestants Ans. FIrst God giueth not his graces in respect of times but according to his owne pleasure Times of praier he chooseth often and of other godly exercises not for the worthines or holines of the times but for the better disposition of his seruants in such exercises to receiue them yet this was not perpetually obserued for God appeared to Moses keeping of sheepe Exod. 3. to Amos following his herd Amos 7. Secondly wee grant that the Lords day being commanded of God and so discerned from other daies may be said to be holier then the rest in respect of the present vse but not in the nature of the day for then could it not haue been changed from the last day in the weeke to the first as water in Baptisme is holier then other waters because of the sacred vse not in it selfe as by a qualitie of holines inherent And as for other festiuall daies which haue not the like institution they are appoynted onely of the Church for Christian policie orders sake for the exercise of religion But this now popish before time Iewish distinction of daies as being by their nature hoâ—â—er then other is flatly against the Apostles rule Rom. 14.5 One putteth difference betweene day and day and Galath 4.10 You obserue daies and moneths times and yeeres Augustine saith Nos dominicum diem pascha celebramus sed quia intelligimus quo pertineant non tempora obseruamus sed quae illis significantur temporibus Cont. Adimant cap. 16. We keepe the Lords day and the feast of Easter not obseruing the times but remembring what is signified by those times that is for what cause they were ordained Ergo obseruers of times are reproued The Papists 2. THey affirme the keeping and sanctification of holy dayes to be necessary errour 59 Rhemist annot Galath 4. sect 5. and that we are bound in conscience to keepe the holy dayes appointed of the Church although no offence or scandale might follow and ensue vpon the neglecting of them Esther 9. Mardocheus and Esther appoint a new festiuall day not instituted of God and bind euery one to the obseruing therof that none should faile to obserue it ver 27. Ergo men bound in conscience to keep festiuall daies Bellarm. ca. 10. The Protestants Ans. FIrst though we refuse not some other festiuall daies yet we acknowledge none necessary more then are of the holy Ghosts appointing in the Scripture Secondly we deny that the constitutions of the Church for holy dayes do bind Christians in respect of the dayes them selues in conscience to keepe them otherwise then they may giue offence by their contempt and disobedience to the holesome decrees of the Church for it selfe in it owne nature is indifferent neither can the Church make a thing necessary in nature which God hath left indifferent nothing bindeth absolutely in conscience but that which is necessary by nature wherefore keeping of holy dayes being not enioyned but left indifferent in the word bindeth no otherwise then we haue said Thirdly the example of Esther sheweth that the Church hath authoritie to appoint for ciuill vses dayes of reioycing that festiuall day then begun did not binde the obseruers in conscience no otherwise then they were bound in all lawfull things to obey their gouernours for their consent was required and they promised both for themselues their seede to keepe that day Esther 9.27 Whereby it appeareth that they were not bound absolutely in conscience to obserue it Augustine speaking of the Sabboth saith thus haec est dies quam fecit Dominus exultemus laetemur in ea This is the day which the Lord hath made let vs reioyce and be glad therein Psal. 118.24 This onely holy day he saith is of the Lords making and therefore of all other necessary to be kept THE SECOND PART OF THE Lords day The Papists THe seuerall pointes wherein our aduersaries and we doe differ about the errour 60 Christian Sabboth are these First the principall exercise of the Sabboth say they is for the people to come to the Church and heare Masse which their abominable and idolatrous sacrifice they make the proper worke of the Sabboth Catechism Roman pag. 649. The Protestants THe Sabboth was ordayned for the people to assemble together to heare the word read Act. 15.21 preached and to receiue the Sacramets Act. 20.7 and to offer vp their praiers these were the proper exercises of the Sabboth as for the popish sacrifice of the Masse we finde no mention at all thereof in Scripture The Papists error 61 2. WE dissent about the rest of the Sabboth they allow such workes to be done vpon the Sabboth as shal be permitted by the Prelates and Ordinaries and such as by long custome haue bene vsed Bellarm. cap. 10. The Protestants WE holde that as the Lords day was instituted of
doe as well belong to the institution as the other Secondly they say that the words of institution doe not serue any thing at all for the instruction of the people to shew them the right vse of the Sacrament but onely for benediction and consecration of the elements Bellarm. cap. 19. Thirdly they doe hold that only by the pronouncing of those words the elements are consecrated whereas by the whole action and cerebration of the Sacrament the giuing receiuing inuocation thankesgiuing according to Christs institution the consecration is performed vpon the elements Fulk 1. Corinth 10. sect 4. Arg. 1. That the words of institution rehearsed do helpe as well to admonish stirre vp the people to a thankful remēbrance of the death of Christ as to consecrate blesse the elemēts it is manifest whereas Christ saith as the words are vsually rehearsed Doe this in remembrance of me and S. Paul saith That by receiuing the sacrament we doe shew forth the Lords death 1. Corinth 11.26 Ergo the people are by the words pronounced instructed and admonished and taught the right vse of the sacrament Argum. 2. that the words of institution doe helpe toward the benediction or consecration of the Elements we deny not but not by them alone but praier also and thankesgiuing and the whole action beside of receiuing To the consecration or sanctifiyng of any creature two things are required the word of God and praier 1. Timoth. 4.5 Neither the word sanctifieth without praier nor praier without the word Ergo to the sanctifiyng cōsecrating of the sacrament the bare rehearsall of the institution sufficeth not without inuocation and praier Augustine saith Accedat verbum ad elementum et fiet Sacramentum Let the word be ioyned to the element and it is become a Sacrament And in an other place he sheweth what word he meaneth Faciente verbo non quia dicitur sed quia creditur hoc est verbum fidei quod praedicamus The word effecteth this not because it is spoken or vttered but because it is beleeued this is the word of faith saith the Apostle which we preach thus farre Augustine tract in Johan 80. Wherefore it is not the muttering of a few words in a strange toung after the manner of enchaunters that by any secret force giuen vnto them hath power to consecrate but the vnderstanding hearing and beleeuing the institution of Christ with calling vpon the name of God and thankesgiuing before him AN APPENDIX OF THIS PART WHETHER THE forme of wordes in the institution of the Sacraments may not be by some addition or other alteration changed The Papists THe words of institution may be changed two manner of wayes either substantially error 89 when the sence is also altered with the words or accidētally whē the elements or syllables are onely changed but the sence remaineth the same If there be a change in the substance of the words the sacrament is imperfect if the alteration be of the forme onely of words and not of the sence the sacramēt is not destroyed but he sinneth that doth so alter them Wherefore it is not lawfull any way at all to alter or change the forme of words Bellarmine cap. 21. li. 1. Argum. It is not lawfull to adde or take to or from the words of scripture much lesse to change the words appointed to be vsed in the Sacrament Bellarm ibid. Ans. To adde or detract to or from the word of God with a purpose and intent to wrest it to a contrary meaning and destroy the true sence thereof cannot be done without great impiety and such is the manner of all heretikes But to alleadge Scripture in keeping still the full sence though we misse of the wordes is not to be counted so heinous a sinne we see the holy Apostles in citing textes of Scripture doe not alwaies binde themselues to the very wordes as Act. 7.43 Heb. 10.5 The Apostle saith A body thou hast giuen me In the Psalme we read Mine eares hast thou opened diuerse wordes yet the same sense Augustine saith very well they that vnderstand the Scripture though they keepe not alwaies the wordes are better then they that read and vnderstand not Sed vtrisque ille melior qui et cum volet ea◠dicit et sicut oportet intelligit But he is better then both that both remembreth the wordes and keepeth the sense too yet he also deserueth praise that beareth the sense in minde though he cannot the words The Protestants NO substantiall change we confesse is to be admitted in the forme of Institution which may alter the sense neither is any particular man by himselfe to make any accidentall change and bring in a new forme of wordes but the publike and vniforme order of the church must be kept yea and the church likewise is bound both to reteyne the true sense and as neere as may be the very words but where occasion serueth to make some small accidentall change of the words the sence being nothing diminished it is not condemned as an vnlawfull and sinfull act Argum. 1. The Euangelists report not all the same forme of words which should be vttered by our Sauiour neither yet S. Paul fully accordeth with them in the precise and strict forme of institution as by comparing of them together it may be seene Mat. 26. ver 27. Take eat this is my body S. Luke cap. 22. This is my body which is giuen for you do this in remembrance of me ver 19. S. Paul Take eat this my body which is broken for you doe this in remēbrāce of me 1. Cor. 11.24 ver 28. This is my blood of the new testament that is shedde for many for the remission of sinnes This cup is the new testamēt in my blood which is shed for you This cup is the newe testament in my bloud this do as oft as you drink it in remēbrance of me If it had beene a sinne to haue missed in some termes and sillables no doubt the spirite of God would not haue suffered these holy writers to haue made the least scape Is it to be thought a sinne in the Church which in stead of Take ye eate ye in the plurall number hath appointed the Sacrament to be ministred particularly in the singular number to euery of the cōmunicants saying Take thou eat thou drinke thou Wherfore all accidentall change of words carieth not with it a guilt of sinne Augustine indeede saith Certa sunt verba euangelica c. The words of the gospell are certaine whereby Baptisme is consecrated But yet he saith else where In ipso verbo aliud est sonus transiens aliud virtus manēs In the word spoken the sound which passeth is one thing the vertue or sense of the words which abideth is an other It is then the sence of the words not the sound or sillables that is certaine and permanent THE THIRD PART OF THE INSTRVMENTALL cause of the Sacraments that is the lawfull
from giuing spirit grace remission iustification and thereupon the entrance into the ioyes of heauen that they were but meere shadowes obscurely representing the graces of the new testament whereas the sacraments instituted by Christ contain and giue grace and iustification Rhemist Heb. 10. sect 3. Argum. 1. They were but shadowes of good things not the image of the things themselues Heb. 10.1 They were but shadowes and representations of the sacraments of the new Testament Ergo they had not the same efficacie or power Rhemist ibid. Ans. 1. Their sacraments were onely shadowes of Christs sacrifice not of our sacraments though these come in the place of the other and are answerable and correspondent vnto them Secondly neither doe the sacraments of the new Testament giue grace or iustification but are onely liuely testimonies of grace and reconciliation wrought by the death of Christ. Thirdly their sacraments were as effectuall to assure the Fathers of grace remission of sinnes by Christ as our sacraments are to vs. Fulk ibid. The Protestants WE doe holde and constantly affirme and teach that the Fathers in the law receiued no lesse the truth and substance of Christ by faith in their sacraments then we doe in ours although in respect of more cleere and lightsome signification our Sacraments doe farre exceede theirs and so also may more liuely stirre vp our faith yet the substance and effect both of their sacraments and ours was all one and the very same Argum. 1. S. Paul speaketh plainely that the Israelites did all eate the same spirituall meat and all drinke of the same spirituall rocke and the rocke was Christ 1. Corin. 10.3.4 Therefore Christ was exhibited as well to them in their sacraments as he is in ours Bellarm. answereth They did all eate the same spirituall meate amongst themselues not the same together with vs. So also say the Rhemists that they amongst themselues did all feede of one bread and drinke of the same rocke The Apostle saith not that they and we doe eate and drinke of the selfesame meate and drink Rhemist in hunc lâ—cum Ans. 1. Yes the Apostle saith so in effect that there is one and the selfe same spirituall meate and drinke to vs all both to them and vs for what doe we eate and drink but Christ and so doe they The rock sayth the Apostle was Christ. Secondly Augustine sayth so expreslie that they did eate the same spirituall meate and drinke the same spirituall cuppe that wee doe Quicunque in Manna Christum intellexerunt eundem quem nos cibum spiritualeÌ„ manducauerunt de vtilitat poenitent cap. 2. They which in the eating of Manna did vnderstand Christ did eate the same spirituall meate that we doe Ergo Christ was as well present by fayth to them in their sacraments as hee is to vs in ours THE THIRD PART OF THE Character or badge which as they say is imprinted in the soule by the sacraments The Papists FIrst there is a certayne seale and spirituall marke or badge imprinted by the sacraments in the soules of the receiuers which can neuer bee blotted error 94 out neither by sinne apostasie or heresie 2. but it perpetually remayneth for the cognisance of their christendome and distinction from others that were neuer of Christs folde by which also they are consecrated and deputed to God Thirdly this indeleble Character is giuen by three sacraments onely Baptisme Confirmation Orders which is the cause they are not reiterable nor euer to be receiued but once Rhemist annotat 2. Cor. 1. sect 7. Trident. Concil sess 7. can 9. Bellarm. lib. 2. de sacram cap. 19. Argum. 2. Corinth 1.22 He hath sealed vs and giuen the earnest of the spirite into our hearts Likewise Ephes. 4.30 Grieue not the spirite of God by whom ye are sealed agaynst the day of redemption This sealing is nothing els as they say but an imprinting in the soule of this indeleble marke or Character Answ. First the Apostle speaketh manifestly of the spirituall and inward seale of the spirite of God wherof Baptisme is an outward seale in our bodies Secondly it is an absurde thing to hold that he that hath vtterly and maliciously renounced Christianitie and blasphemed Christ himselfe should still retayne this Character of Baptisme as a cognisance of his christendome Thirdly Baptisme is not reiterable that is to be iterated or repeated not because it leaueth an indeleble character in the mind of the baptized which is but a meere deuise and fansie but because as it sufficeth once to be borne in the flesh so once to be borne agayne and to be regenerate by the spirit of the which regeneration Baptisme is a seale and pledge it is sufficient As for confirmation and orders we acknowledge them to be no sacraments and therefore to haue no such indeleble character The Protestants THat by Baptisme and some other sacraments there is imprinted in the soule a marke or character which can neuer be blotted out no not by Apostasie and that this is the cause why Baptisme cannot be iterated we holde it to bee a meere deuice and inuention of men Argum. 1. Where the end and fruites of Baptisme are vtterly extinguished there can not remayne any character or badge or signe of Baptisme The fruits of Baptisme are repentance and regeneration by the spirite But it is possible for these in some that are baptized to be vtterly lost as in them that fall away by Apostasie they cannot bee renewed by repentance Hebr. 6.6 therefore in such there is not to bee found any character badge or signe of Baptisme which they haue vtterly renounced onely the memoriall thereof is kept before God they being so much worse then they that were neuer baptized because they haue wilfully reiected their profession Argum. 2. The cause why Baptisme is but once to bee giuen is not as they alleadge because it leaueth such a sure mark behind so deeply dyed in the soule that it cannot be blotted out There are other causes that come nearer the truth 1. As God is but one who maketh a couenant with vs in Baptisme and the fayth but one into the which we are entred by that sacrament so Baptisme is one and the same Ephes. 4.5 2. The institution of God is another cause who hath appoynted the other sacrament often to be receiued 1. Corinth 11.25 but for the iteration of Baptisme we haue no such commandement 3. Baptisme commeth in the place of Circumcision as that was but once administred so likewise it must be in the other 4. In Baptisme God maketh a perpetual couenant with vs which he alwayes remeÌ„breth therfore neede not to be put in minde by the often vsing of that sacrament These and the like reasons may be alleaged why Baptisme is not often to be required and not that which by them without any ground is pretended Augustine is flat agaynst them for the iteration of confirmation Manus impositio non sicut baptismus repeti non potest Quid
and rooted out Et tolli omne illud quod veram habet propriam rationem peccati And all that wholly to be taken away which hath the nature and qualitie of sinne Concil Trident sess 5. For the concupiscence or originall sinne remaining after Baptisme is now no more to bee called sinne In infants then newly baptized there is neither mortall nor veniall sinne Rhemist 1. Iohn 1. sect 5. Argum. The Scripture saith Beholde the lambe of God that taketh away the sinnes of the world Ioh 1.29 Christ doth sanctifie and cleanse his Church by the washing of water through the word Ergo by remission sinnes cleane taken away Rhemist Rom. 4. sect 7. Ans. First if sinne in baptisme were wholly remoued not onely the guilt but the very staine and blot of sinne how commeth it to passe that many which are baptized doe fall afterward into deadly sinnes yea there is no man that liueth without sinne If sinne once haue been vtterly expelled and banished out of the flesh how commeth it in againe if their iustification haue once clearely rid them from sinne how can they be subiect to it againe for the grace of iustification being once obtained can neuer bee lost the giftes of God are without repentance Rom. 11.29 2. The Scripture is true that Christ by his blood cleanseth washeth taketh away our sinnes not by actually purging vs from all corruption but in freely acquiting and discharging of vs before God both of the guilt and punishment of sinne so the Scripture saith Blessed are they whose iniquities are forgiuen and to whom the Lord imputeth no sinne Rom. 4.7.8 Our sinnes therefore may be truely forgiuen though some corruption of sinne doe still remaine in vs. The Protestants THere are three things to bee considered in sinne First the staine or blot corruption or remnant of sinne in vs. Secondly the guilt fault and offence of sinne Thirdly the punishment and stipend due vnto it By our spiritual washing in the blood of Christ whereof Baptisme is a seale both the guilt and punishment of our sinnes are not onely hid and couered in Gods sight as our aduersaries doe falsely charge vs to say but they are truely forgiuen vs for Christs sake and shall neuer be remembred any more But yet there is left in vs some remnant of sinne so long as we liue in this flesh which in the end together with the corruption and mortalitie of the bodie shall bee cleane taken away Argum. 1. If wee say wee haue no sinne wee deceiue our selues and the truth is not in vs 1. Iohn 1.8 Ergo there are none liuing at any time voyde of sinne no not in their Baptisme Saint Paul also exhorteth to bee renewed in minde and to put on the new man and put off the old Ephes. 4.23 Ergo there remaineth some sinne and corruption after Baptisme what neede else this renewing of the minde and putting on the new man afterward Argum. 2. Originall sinne is not taken away in Baptisme therefore some sinne remayneth still And that this originall corruption is properly called sinne and is sin indeede S. Paul sheweth euidently Rom. 7. ver 7 8. where he nameth lust and concupiscence sinne Augustine thus writeth Meminisse debemus peccatorum omnium plenam remissionem fieri in Baptismo hominis verò qualitatem non totam continuò mutari We must remember that all our sinnes are fully remitted in Baptisme but the quality of man that is the corruption and staine or blot of sinne is not wholly chaunged THE SECOND PART WHETHER BAPtisme serue onely for remission of sinnes past not for the sinnes also to come The Papists error 108 CHristes death applyed to man by Baptisme wypeth away al sinnes past for new sinnes other remedies be dayly requisite Rhemist Heb. 10. sect 4. The councell of Trent holdeth them accursed that thinke all sinnes to be forgiuen fide Baptismi suscepti by faith of Baptisme receiued sess 7. can 10. Heereupon their saying ariseth that Baptismus est prima tabula post naufragium that Baptisme is the first boord of refuge after shipwracke Poenitentia est secunda tabula post naufragium penance is the second boord of refuge So that if a man do fall after Baptisme he must vse other helpes and meanes for the remission of sinnes for Baptisme is not auaileable for sinnes afterward committed Bellarm. cap. 18. Argum. It is impossible saith the Apostle for them that haue beene once lightened and tasted of the heauenly grace if they fall away to bee renewed by penance Heb. 6.6 that is they which fall away from faith and grace after Baptisme cannot be baptized againe or be illuminated or renouated by so easie a cleansing of sinnes as the Sacrament of Baptisme did yeeld Ergo Baptisme is not auaileable for remission of sinnes which men fall into afterward Bellarm. cap. 18. Ans. The Apostle speaketh not of this or that kinde of Repentance but generally of all shewing that there is no hope of remission nor grace to repent left for those which fall into the grieuous sinne of Apostasie which hee heere describeth for they crucifie againe the Sonne of God and make a mock of him ver 6. And that the Apostle vnderstandeth the sinne of Apostasie the sinne against the holy Ghost it appeareth by comparing that other place Heb. 10.29 with this for there they are said to tread vnder foote the sonne of God and to despite the spirit of grace The Apostle then cutteth off such from all hope of grace and repentaunce not onely barreth them from some speciall kinde of repentance The Protestants THe externall act of Baptisme neither wipeth away sinnes going before or comming after but it is the inward working of the spirite of God which by the vertue of Christs death testified and shewed forth in Baptisme that washeth away our sinnes And Baptisme is a seale of remission of sinnes for the confirmation of our faith euen of those which are committed after Baptisme as well as of sinnes done before and although the ceremonie of Baptisme be not repeated yet the vertue of Gods spirit testified thereby remaineth to our liues end Argum. 1. Mark 16.16 He that shall beleeue and be baptized shall bee saued Wee reason thus Baptisme is a seale of that faith whereby men are saued or to the which saluation is promised but that faith beleeueth remission of all sinnes both past and to come therefore Baptisme also sealeth vnto vs the remission of all our sinnes going before or following after Argum. 2. Baptisme is a signe and seale of our mysticall washing in the blood of Christ But all our sinnes both before and after are washed away by the blood of Christ Ergo Baptisme doth assure vs of a perfit remission of all our sinnes So saith Augustine Eodem lauacro regenerationis verbo sanctificationis omnia prorsus mala hominum regeneratorum sanantur etiam quae posterius humana ignorantia aut infirmitate committuntur By the same
the Baptisme instituted by Christ were another Baptisme then Iohns was and yet hee himselfe was baptized of Iohn then it would followe that wee are baptized now with another Baptisme then Christ himselfe was for hee receiued Iohns Baptisme but this were very absurd to say that there is not the same Baptisme of the head and the members of Christ and his Church Ergo Iohns Baptisme all one with Christs Bellarmine denieth that the proper end and scope of Iohns Baptisme was for remission of sinnes yet Augustine granteth it who notwithstanding being carried away with the error of that time doth else where put some difference betweene the Baptisme of Iohn and Christ Si quis contendat in baptismo Iohannis dimissa esse peccata non ago pugnanter If any man will contend that remission of sinnes also was giuen in Iohns Baptisme I will not bee against it There being then the same proper end and scope of both these Baptismes how can they choose but be all one THE EIGHT QVESTION OF the ceremonies and rites of Baptisme The Papists error 112 THey haue brought into the Sacrament of Baptisme a multitude of superstitious ceremonies whereby they haue greatly polluted the holy Sacrament of Baptisme mixing therewith their owne inuentions First before Baptisme they haue deuised these toyes to bee vsed First they doe exorcise coniure and exufflate the euill spirite from the partie to bee baptized Secondly they touch the eares and nostrels with spittle that his eares may bee opened to heare the worde and his nostrels to discerne betweene the smell of good and euil Thirdly the Priest signeth his eyes eares mouth breast forehead nostrels with the signe of the crosse that all his sences thereby may be defended 4. Then halowed salt is put into his mouth that he may be seasoned with wisdome and be kept from putrifiyng in sinne 5. The partie is anoynted then with oyle in his breast that he may be safe from euill suggestions between the shoulders which signifieth the receiuing of spiritual strength Secondly these ceremonies doe accompany Baptisme it selfe 1. The Font and water therein is consecrated and halowed in the name of the Father the Sonne and holy Ghost 2. Hee is thrise dipped in the water to signifie the being of Christ 3. dayes in the graue Thirdly after Baptisme they haue this vse 1. He is anoynted with holie Chrisme in the top of the head thereby is become a Christian. 2. A white garment is put vpon him to betoken his regeneration 3. A vaile is put vpon his head in token that he is now crowned with a royal Diademe 4. A burning taper is put into his hand to fulfil that saying in the Gospel Let your light so shine before men c. Bellarm. lib. 1. de Baptism 25.26.27 Catechism Rom. p. 310. Gabr. Biel. lib. 4. distinct 6. qu. 3. The Protestants AGainst these Popish ceremonies which they vse in baptisme we doe reason thus 1 It is contrary to the rule of the Gospell that there should bee such types shadowes significations brought into the seruice of God as they make in Baptisme for seeing we haue the body which is Christ all such shadowes ought to be abolished Coloss. 2.17 2 In one sacrament they haue forged and found out many as their chrisme oyle salte spittle which they make not onely seales of holy things but giuers and conferrers of grace which is more then any sacrament can haue and it is contrary to the scripture for the spirit of GOD is as the winde that bloweth where it listeth Iohn 3. It is not tyed to creatures elements externall signes as they include the spirite as it were in these outward things which haue power as they affirme to giue wisedome strength power against the diuell and such like But Saynt Paul sayth that the weapons of our warfare are not carnall 2. Corinthian 10.4 The meanes whereby Christans both obtayne spirituall graces and shend them from euill are spirituall For if in Christ Circumcision auayle not any thing which was notwithstanding instituted of God but fayth is all in all Galath 5.6 Much more vaine and vnauaileable are the deuises and inuentions of men 3 This beggerly company of ceremonies doth also deface and impugne the sincere and pure institution of Christ None of all those ceremonies were vsed when Christ himselfe was baptized Math. 3. which notwithstanding had beene most fitte considering the worthynes of his person that was baptized Neither did Christ giue any such thing in charge to his Apostles but biddeth them onely preach and baptize in the name of the Father Sonne and holy Ghost Math. 28.19 nor yet were any such ceremonies in vse in the Apostles time Saynt Peter sayth Act. 10.47 Can any man forbid water that these should not be baptized He calleth not for oyle salt spittle or any such thing but onely for water Augustine vtterly misliketh this combersome rabble of needlesse ceremonies Ipsam religionem quam Deus paucissimis sacramentis liberam esse voluit onerib premunt vt tolerabilior sit conditio Iudaeorum qui etiamsi tempus libertatis non agnouerint legalibus tamen sarcinis non humanis praesumptionibus subijciuntur They doe cumber religion with their burdensome inuentions which Christ made free with a very few sacraments so that the Iewes case was more tolerable who though they knew not the libertie of the Gospell yet were subiect to the legall ceremonies not to the inuentions of men And is it not euen thus I pray you in the Popish Church for neuer was Iewish circumcisiō stuffed with the third part of ceremonies which their Baptisme is defiled withall THE THIRTEENTH GENERALL CONTROVERSIE OF THE SACRAMENT OF THE LORDS SVPPER OR EVCHARIST THis Controuersie hath two parts First of the sacrament it self Secondly of the sacrifice which they say is offered vp in the sacrament which they call the sacrifice of the Masse THE FIRST PART OF THE SAcrament of the Eucharist THis part of the controuersie standeth vpon diuers questions First whether the body of Christ be really and substantially in the sacrament Secondly whether the elements of bread and wine be changed conuerted and transubstantiate into the very body and flesh of Christ. Thirdly whether the Eucharist remayne a sacrament after the vse and celebration Fourthly of the outward elements in this sacrament Fiftly of the words of consecration Sixtly of the proper effect of the Lords supper Seuenthly of the maner of celebrating it Eightly whether it ought to be ministred in one kinde Ninthly whether it is to be adored THE FIRST QVESTION CONCERNING the reall presence of Christ in the sacrament The Papists IN the sacrament of the Eucharist vnder the formes of bread and wine by error 113 the efficacie of the word of Christ spoken by the Priest is really verily and substantially present the naturall body and blood of Christ which was conceiued of the virgin Marie the same bodie that is now in heauen Rhemist Mat. 26. sect 4.
away by praier and fasting Mark 9.9 And therefore to coniure creatures to expell Sathan without the word of God is no better then a kind of Magicke enchantment THE SEVENTH QVESTION OF PILGRImages and Processions The Papists FIrst they hold that pilgrimages made to Ierusalem and the holy land as they call it to Rome and to the memories of Saints in other places to aske and obtaine error 55 their helpe are godly and religious and to bee much vsed of Christians Concil Trident. sess 25. Bellarm. cap. 8. The halt and lame went vp to Ierusalem to be healed in the poole of Bethesda Iohn 5. Certaine Greekes came vp to worship at the feast Iohn 12.20 The Eunuch went vp in pilgrimage to Ierusalem Act. 8. Ergo it is lawfull and requisite Rhemist Ans. First when you can proue that such miracles are wrought at the memories of Saints as the scripture testifieth of this poole men may be bold to goe vnto them for their bodily health as we see there is resort vnto Bathes but not for any religion Secondly the Grecians that visited Ierusalem were Iewes that dwelt amongst the Gentiles or Proselytes which were bound to visite the temple at Ierusalem Thirdly the Eunuch went not vp in pilgrimage to Ierusalem but to worship for there was yet no other knowne place of the world where God was worshipped Secondly their solemne processions especially vpon Palme Sunday with carrying the Sacrament about strawing of rushes bearing of palmes setting vp error 56 of boughes hanging vp rich clothes the quire and queristers singing they would warrant by that action of our Sauiour Christ Math. 21.8 when he came riding to Ierusalem and the people strawed their garments in the way Rhemist annot Math. 21. sect 1. Ans. First your processions are horrible abusings and prophanations of the Lords institution who ordained his Supper to be eaten and drunke not to be carried about in procession like an heathenish Idol Secondly that which the people and Christs disciples did they had warrant for out of the scripture but who required this theatrical pompe at your hands The riding of Christ vpon an asse was before prophecied of Zachar. 9. and the childrens crying out in the temple Psal. 8. The cutting downe of palme branches was a ceremonie belonging to the feast of Tabernacles truly accomplished by our deliuerance in Christ. But you haue turned the holy mysterie of Christs riding to Ierusalem to a May-game and Pageant play The Protestants FIrst that no places ought to be frequeÌ„ted or resorted vnto for religions sake or more holines or for the health of the soule we proue it out of the word of God Saint Peter sayth That in euery nation he that feareth God is accepted with him Act. 10.35 Ergo one nation is as holy as another And now our Sauiour saith That God will not be worshipped at Ierusalem or in Mount Garrizin but in spirit and truth Iohn 4. He therefore that seeketh places to worship God in as though he were rather to be found in one place then another hath left the spirituall worship Augustine thus writeth concerning pilgrimage He wisheth men to seeke them teachers and instructors by whom they might be taught De erat in ea terra quam incolebas quae causa vtilius cogeret peregrinari But is there no teacher in the countrey where thou dwellest what better cause canst thou haue to trauell and goe in pilgrimage to seeke one in other countries De vtilit credend cap. 7. Thus he would haue men to play the pilgrimes not to runne gadding to Relikes and Images but to seeke for teachers and instructors Secondly the popish pompous processions are both superstitious in reuiuing and renewing the Iewish ceremonies such as the feast of Tabernacles was which are all now abolished as shadowes by the comming of Christ. And they are plainly idolatrous for they carrie about their breaden god in procession and make an Idol of a piece of baked wheate but Paul sayth The Sacrament ought to be receiued with thankesgiuing in the Churches and congregations of Christians 1. Corinth 11.33 not to bee carried about to bee gazed vpon in the fields Seemely processions voyd of superstition which are vsed for ciuill purposes as to maintaine the limits and bounds of townships and withall by the sight of Gods blessing vpon the creatures to bee stirred vp to thankfulnes we neither mislike nor condemne AN APPENDIX CONCERNING THE HOLY LAND and holy warres for the same as they were called The Papists THey which are but a little acquainted with ancient stories shall finde that error 57 there were neuer in Christendome such bloodie warres and for so long a time as those which were at the instigation of the Popes taken in hand by christian Princes for the recouerie of the holy land in so much that they were made to beleeue that it was a meritorious workâ— Whereupon King Richard the first calling to minde his rebellion and disobedience to his father in part of satisfaction purposed a voyage into the Holy land as it was called to redeeme Christs patrimonie from the Infidels Fox pag. 235. Bellarm. de laicis lib. 3. cap. 16. First for why they say it is an Holy land for if the places of Gods apparition are counâ—â—â— holy Exod. 3.5 Iosua 5.15 much more the places of Christs natiuitie buriall passion and resurrection Saint Peter calleth the place where Christ was transfigured The holy mount Rhemist 1 Timoth. 4 sect 10. Ans. The places where God appeared in times past were holy for that time onely of Gods presence not for euer after and the mount is called holy in respect of the time wherein the transfiguration was not that the holines of the place doth alwaies continue for that place which Iacob called Bethel the house of God Genes 28. is by the Prophet called Bethauen the house of wickednesse Ose. 4.15 because of the idolatries there committed what was now become of the holines of the place The Protestants TO warre against the Turkes vpon iust cause as to seeke to defend our selues from their inuasions and to maintaine the confines and bounds of Christendome to deliuer Christians vniustly and cruelly kept in slauerie vnder him we hold it lawfull but to wage battaile with him onely for a superstitious deuotion to the land of Palestina to recouer it out of his hand we see no warrant at all for it Argum. 1. The euill successe that Christians haue had against them and the shamefull ouerthrowes that they haue sustained at their hands doe euidently shewe that God was not pleased with those superstitious warres While Princes had a good quarrell seeking onely to maintaine their owne and to deliuer Christian countries from the thraldome of the Turkes God prospered them as the famous victories of Scanderbeius and Iohannes Hunniades obtained against Amurathes the 8. Turkish Emperour do notably testifie but those superstitious and pope-holy warres though sometime they had good successe yet in the end all went to
how all men are iustified before God and what is the vse of the sacraments in all men and therefore it is no extraordinary or exempt case but the common case of all the faithfull that righteousnes saith the Apostle might be imputed to them also Rom. 4. 11. Secondly although Isaac with many other were first circumcised and after iustified yet this is perpetuall they were no more iustified by circumcision then Abraham who was iustified before he was circumcised but by faith onely and therefore the Sacraments are seales of the iustice of faith whether the iustice of faith goe before or follow after Argum. 2. Augustine saith In Isaac qui octauo die circumcisus fuit praecessit signaculū iustitiae fidei et quoniam patris fidem imitatus est secuta est in crescente ipsa iustitia cuius signaculum in infante praecesserat In Isaac who was circumcised the eight day the seale of the righteousnes of faith went before and because he did follow his fathers faith as he grew iustice it selfe followed the seale whereof went before in his infancy Ergo circumcision was a seale as well to Isaac as to Abraham and so consequently to all THE SECOND QVESTION OF THE efficacie and vertue of the Sacraments THis question also hath diuerse partes First whether the Sacraments do giue or conferre grace by the worke wrought Secondly of the difference of the Sacraments of the olde and new testament Thirdly whether the Sacraments of the new law doe imprint a signe or character in the soule that can neuer be put out Fourthly of the necessity of the Sacraments THE FIRST PART WHETHER THE SACRAMENTS of them selues doe giue or conferre grace The Papistes error 92 THe Sacraments giue grace ex opere operato by the worke wrought that is by force and vertue of the worke and word done and said in the sacrament Rhemist Act. 22. sect 1. So that not faith onely iustifieth but the Sacraments also and other workes of religion Rhemist Rom. 6. sect 5. The Sacraments then are immediate instruments and efficient causes of our iustification not mediately as they nourish and encrease our faith but properly and in themselues Faith in the receiuer giueth no efficacie to the Sacrament but onely taketh away the lets and impediments which might hinder the efficacie of the Sacrament as the drynes of the wood maketh it to burne the better yet is it no efficient cause of the burning which is the fire onely but onely a helpe Thus they compare the Sacrament working of it selfe to fire that burneth and faith is as the drying of the wood but a disposing and preparing of the hart Bellarm. lib. 2. de sacram cap. 1. Argum. 1. Be baptized and wash away thy sinnes Act. 22. ver 16. The Sacrament of Baptisme doth of it selfe wash away sinnes Rhemist And we see in S. Iames that remission of sinnes is annexed to the vnction with oyle Rhemist 1. Timoth. 4.14 Ergo the Sacraments giue and conferre grace Ans. 1. To the first we answer that the text ioyneth with the Sacrament the inuocation of the name of God to the which saluation is promised Rom. 10.13 to wash away sinnes wherefore that place maketh nothing for your purpose Secondly in the other place health of body is promised by the gift of miracles but remission of sinnes is said to be obtained by the praier of the Elders The praier of faith shall saue the sick Iam. 5.15 Argum. 2. S. Paul saith He hath cleansed his Church by the lauer of water in the word Ephes. 5.26 Ergo baptisme is an instrumental cause of our iustification Bellarm. Ans. 1. It is not vnusuall in the Scripture to call the signe or Sacrament by the thing signified as Exod. 12.11 the Paschall Lambe is called the Passeouer whereas it was but a signe and memoriall thereof So Baptisme is called The lauer of regeneration Tit. 3.5 because it is a sure signe of our regeneration by the holy Ghost Secondly the Apostle in this place expoundeth himselfe for he saith that We are washed by water in the word that is the outward element doth send and referre vs to the word and promise of God whereof it is a seale The Protestants THe sacraments haue no power to giue or conferre grace to the receiuer neither are they immediate instruments of our iustification instrumentall meanes they are to encrease and confirme our faith in the promises of God of themselues they haue no operation but as the spirit of God worketh by them our internall senses being moued and quickened by those externall obiects Neither doe we say that the sacraments are bare and naked signes of spirituall graces but they doe verily exhibite and represent Christ to as many as by faith are able and meete to apprehend him So to conclude looke how the word of God worketh being preached so doe the sacraments but the word doth no otherwise iustifie vs but by working faith at the hearing thereof So sacraments doe serue for the encrease of our faith faith is not a seruant and handmaide to the sacraments as the Iesuite declared by the homely similitude of the fire and drie wood but faith is the more principall and the sacraments haue no other vse or end then as they are helpes for the strengthening of our faith Grace of themselues they can giue or conferre none Argum. 1. Rom. 1.17 The iust shall liue by faith Ergo he liueth not that is he is not iustified by any worke wrought as by the sacraments but onely by faith faith therefore giueth life and efficacie to the sacramentes it is not contained absolutely in themselues Againe Saint Paul saith That faith was imputed to Abraham for righteousnes before he was circumcised Rom. 4.10 Ergo he was not iustified by circumcision no more are we by the sacraments but both he and we are iustified onely by faith Argum. 2. Saint Peter sayth Baptisme saueth vs not the putting away of the filth of the flesh but in that a good conscience maketh request vnto God by the resurrection of Christ 1. Pet. 3.21 Ergo it is faith in the resurrection of Christ which worketh in vs peace of conscience and not the outward washing that saueth or iustifieth Kemnitij argum Augustine thus writeth Aliud est aqua sacramenti aliud aqua quae significat spiritum dei ista visibilis est abluit corpus significat quid fit in anima per illum spiritum anima mundatur saginatur The water of the Sacrament is one thing the water which signifieth the spirit is another the one is visible and washeth the flesh and signifieth what is done in the soule but by the spirit the soule is cleansed The Sacrament of Baptisme then by this fathers sentence and so all other sacraments doe not giue grace but signifie onely and represent grace THE SECOND PART OF THE difference of the olde and new Sacraments error 93 THe sacrifices and ceremonies of the olde law were so farre