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
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
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.
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
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