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
more then was in the fountaine or originall seeing he receiued all from thence 3 What maketh this place I pray you for the power of externall iurisdiction Here it is saide that God gaue of his spirit to seauentie Elders and rulers of the people and enabled them for their office endued them with wisdome and knowledge and dexteritie in iudging of the people this maketh nothing for their purpose vnlesse they will also say that there is a secret influence of knowledge and wisdome deriued from the Pope to all other Bishops whereby they are made able to execute their office but I trow they will not say so for Alphonsus de castro truly saith of the Popes of Rome constat plures eorum adeo esse illiteratos vt grammaticam penitus ignorent it is certaine that many of them were so vnlearned that they hard and scant knew their grammar 4 The argument followeth not from one particular countrie as this was of the Iewes to the vniuersal Church that because the seauentie Elders receiued iurisdiction from Moses yet that cannot be proued out of this place for they were rulers before and commaunders of the people the were now but inwardly furnished and further enabled yet it were no good reason that therefore the Ecclesiasticall Ministers ouer the whole Church should receiue their power from one 5 Neither doth it follow that because the Prince and ciuill Magistrate may bestowe ciuil offices create Dukes Earles Lords constitute Iudges Deputies Lieutenants by his sole authoritie that by the same reason Ecclesiasticall ministers should receiue their power office from their superiors for although the Church from ancient time hath thought it good to make some inequalitie and difference in Ecclesiasticall offices for the peace of the Church yet the superiors haue not such a soueraigntie and commaunding power ouer the rest as the Prince hath ouer his subiects The Protestants THat Bishops haue not their Ecclesiastical iurisdiction from Rome but do as well enioye it by right of their consecration election institution in their owne precinctes circuites prouinces cities townes yea as the Pope doth in his Bishopricke and by much better right if they be good Bishops and louers of the truth thus briefely it is proued 1 The Apostles had not their iurisdiction from Peter but all receiued it indifferently from Christ this the Iesuite doth not barely acknowledge but proueth it by argument against the iudgement of other Papists cap. 23. Ergo neither Bishops are authorised from the Pope though he were Peters successor for if he were to graunt it for disputation sake he is no more to the Bishops of the Church then Peter was to the Apostles If hee gaue not the keyes to the Apostles neither doth the Pope Saint Peters successor to the Bishops the Apostles successors for they may with as great right challenge to bee the Apostles successors as he can to be Saint Peters Nay the Apostles gaue no power or iurisdiction to the Elders and pastors whom they ordained Act. 20.28 Take heede to the flocke ouer the which the holy Ghost hath made you Bishops or ouerseers and Ephes. 4.11 Hee hath giuen some to bee Apostles some Prophets some pastors and teachers so then the pastors and teachers though ordained by the Apostles yet had their calling and office frō God and not from the Apostles much lesse now can they receiue their power from any no not from the Pope for he is no Apostle no nor Apostolike man hauing left the Apostolike faith 2 Augustine saith Solus Christus habet authoritatem praeponendi nos in ecclesiae suae gubernatione de actu nostro iudicandi de baptis 2.2 Onely Christ hath authoritie saith hee to preferre vs to the gouernement of the Church and to iudge of our dooings the pastors then of the Church haue the keyes of the spirituall regiment from Christ himselfe not from the Pope or any other THE EIGHT QVESTION OF THE temporall iurisdiction and power of the Bishop of Rome THis question hath two partes first whether the Pope in respect of any spirituall error 51 iurisdiction haue also the chiefe soueraigntie in temporall and ciuill matters and so to be aboue Kings and Emperors secondly whether the Pope or any Bishop may be the chiefe Lord and prince ouer any Countrie Citie or Prouince THE FIRST PART WHETHER THE Pope directly or indirectly haue authoritie aboue Kinges and Princes The Papists THe Papists of former times were not ashamed to say that the Pope is the Lord of the whole Church as Panormitane in the Councell of Basile Fox page 670. Yea Pope Innocentius the third said writing to the Emperor of Constantinople that as the Moone receiued her light from the Sunne so the imperiall dignitie did spring from the Pope and that the papall dignitie was seuen and fortie times greater then the imperiall yea Kinges and Emperors are more inferior to the Pope then lead is to golde Gelasius distinct 96. But our later papists ashamed of their forefathers arrogancie in wordes seeme to abate somewhat of their proud sentence but in effect say the same thing For they confesse that the Emperor hath his office and calling of God and not from the Pope neither that the Pope directly hath any temporall iurisdiction but indirectly hee may depose Kinges and princes abrogate the lawes of Emperors and establish his owne he may take vnto himselfe the iudgement of temporall causes and cite Kings to appeare before him yet not directlie saith the Iesuite as hee is ordinarie Iudge ouer the Bishops and whole Clergie yet indirectlie as hee is the chiefe spirituall Prince hee may doe all this if hee see it necessarie for the health of mens soules And so in effect by their popish indirect meanes they giue him as great authoritie as euer hee vsurped or challenged Bellarmine lib. 5. cap. 6. 1 The Ecclesiasticall and ciuill power doe make but one bodie and societie as the spirite and the flesh in man Now the Ecclesiastical power which is as the soule and spirite is the chiefe part because it is referred to a more principall end namely the safetie and good of the soule the other is as the flesh to the spirite and respecteth but a temporall end as the outward peace and prosperitie of the common-wealth Ergo the spirituall power is chiefe and may commaund the other Bellarm. cap. 7. Ans. First it is a very vnfit and vnproper similitude to compare these two regiments to the soule and the bodie for by this meanes as the spirite giueth life to the bodie and euery parte thereof so the ciuill and temporall state should receiue their office and calling from the Ecclesiasticall which the Iesuite himselfe denieth and so directly the one should rule the other for the soule directly I trow not indirectly moueth the body and gouerneth it But if wee will speake as the Scripture doth we make all but one bodie and it is the spirit of Christ who is the head that giueth
fidei testimonium This Christian duetie bestowed in burying the dead bodies which shall notwithstanding rise againe is a liuely testimonie in vs of the same faith That is we doe carefully commit the bodies of Christians to the ground knowing that they are not lost but shall rise againe but as for the dead themselues they receiue no benefite at all Curatio funeris pompae exequiarum viuorum sunt solatia magis quà m subsidia mortuorum This great prouision for funerals this great pompe of burials they are comforts for the liuing not helpes to the dead Impleant ergo homines ista erga suos postremi muneris officia sui leuamenta moeroris Let men therefore performe this last duetie to their friends which is also a great lightening of their griefe Ergo funerals profite not the dead but comfort the liuing yea it is called the last duetie which is performed at burials If it be the last then there is no duetie afterward to be done therefore prayers also are superfluous for if it were needfull to pray for the dead then the last duetie should not be in the buriall another comming afterward And thus much also concerning the manner and order of funerals THE SECOND PART OF THIS CONTROuersie of the Saints departed that are in ioye and blisse THis controuersie standeth of these seuerall questions 1. Of the blessed estate of the Saints in heauen and of the Canonizing of them vpon earth 2. Of the adoration of Saints First whether they be to be adored or not and whether it be lawfull to sweare by them Secondly of the diuers kinds of worship Thirdly of the worship of Saints vpon earth 3. Of the inuocation of Saints whether they pray for vs and vnderstand our praiers 4. Of the adoration translation keeping of reliques and of the miracles wrought by them 5. Of Images and the signe of the Crosse other matters thereto belonging more particularly handled 6 Of Churches the forme vse ornaments dedication of them and such like 7 Of Pilgrimages and Processions 8 Of holy and festiuall daies the Lords day Saints daies and of Lent 9 Of the Virgin Mary her conception vowes assumption worship merites Of these now in order THE FIRST QVESTION CONCERNING THE blessed and happie estate of the Saints departed THis question hath two parts First of their blessednes which they haue before God in heauen Secondly of the publishing or making knowne their blessednes before men which they call the canonizing of Saints THE FIRST PART OF THE BLESSED estate of the Saints before God in heauen The Papists BEllarmine taketh great paynes Lib. 1. De Sanctis in sixe long chapters together to proue that the Saints departed doe presently enioy the sight of God and doe enter into blisse and that their soules forthwith are receiued into heauen and are not kept in any secret by-places till the day of iudgement But all this while he sighteth with his owne shadowe for we grant as much as he proueth that the righteous are with Christ so soone as they are loosed from their bodies as Christ sayd to the theefe vpon the Crosse This day thou shalt be with me in Paradise Luk. 23.42 See also to this purpose Philipp 1.23 2. Corinth 5.1 Heb. 12.22 All these places doe euidently proue that presently after their departure the soules of the faithfull doe enioy the presence of Christ and the celestiall companie of the Angels in heauen Yet our aduersaries stay not heere neither are contented with this that the Saints are blessed but proceede further and giue them a full possession of blessednesse making no difference betweene error 22 them and the Angels in glorie but affirme that they are as highly exalted as the Angels are Rhemist annot Luk. 15. sect 2. And Bellarmine therefore taketh vp Caluine because he saith the Saints are yet in hope and expectation of the perfect fruition of glorie Cap. 1. lib. 1. De Sanctis The Protestants WE confesse that the Saints in heauen are alreadie blessed yet they looke for the full accomplishment and perfection of their glorie when as their bodies shall be glorified in the resurrection Then it is sayd they shall be like the Angels and yet not in all things much lesse are their soules now equall to the Angels in glorie Fulk ibid. annot Luk. 15. sect 2. Argum. 1. The Saints shall be as the Angels but not before the resurrection Math. 22.30 Neither can it be proued out of that text that they shall then be equall to the Angels in all things for it is not all one to say they shall be as the Angels because they shall then neede no marriage as to say they shall be equal to the Angels in all things Apocalyps 6.10 The soules vnder the altar doe crie Lord how long Ergo they are in expectation of greater glorie And reason also giueth as much that the bodie and the soule being ioyned together in the kingdome of God shall make a fuller weight and measure of ioye Argum. 2. The wicked spirits and damned soules haue not yet their full and perfect torment Ergo neither the Saints their perfect ioye The diuels are now tormented and kept in chaines of darknesse 2. Pet. 2.4 Iud. 6. But their full damnation is reserued for the day of the Lord Math. 25.41 They are not yet tormented in such measure as they shall be and themselues make account for Math. 8.29 Luk. 8.31 Lastly if now the Saints are equall to the Angels in ioye their soules onely being in heauen it then followeth that in the resurrection when their bodies shall be restored to their soules their happines shall farre exceede the Angels which no where the scripture teacheth vs vnles they will thus reason Christ tooke not the Angels but the seede of Abraham Hebr. 2.16 Ergo wee are better then the Angels But to this Augustine answereth very well Some perhaps will say that wee are better then the Angels because Christ dyed for vs and not for the Angels Quale est sayth he ideo se velle aegrotum laudari quia vitio suo tam detestabiliter aegrotauit vt non posset aliter quam medic◠morte sanari As if a sicke man deserued commendation because by his owne fault he was so dangerously sicke that he could not be healed but by the death of the Phisition Quid hoc aliud est quà m de impietate gloriari Christus enim pro impijs mortuus est What is this els but for man to boast of his wickednes Christ dyed not for angels but for men because they were wicked THE SECOND PART OF THE Canonizing of Saints The Papists error 23 THe Canonizing of Saints is nothing els but the publike determination and sentence of the Church whereby men that are dead are iudged to be Saints and worthie of honour and worship as to be prayed vnto temples and altars to be set vp in their names holy daies to be appoynted for them and their reliques to
people What this singulatim credere meaneth he sheweth a few lines after Quicquid cum loquor agnoueris in te quisquis expertus â—s crede contingere omnibus qui de manu inimicoruÌ„ precioso sanguine redimuntur That which I say thou that hast the experience thereof in thy selfe knowe that it is common to all that are redeemed by that precious blood Ergo euery man must haue a particular feeling and experience of his redemption in himselfe The Papists 2. FAith a man may feele and knowe to bee in himselfe because it is an act onely of vnderstanding but a man cannot bee assured thereby that error 77 his sinnes are forgiuen him or that he is in the state of grace Rhemist 2. Corinth 13. sect 1. The Protestants Ans. WE see what a poore miserable faith the faith of popish Catholikes is They say it is but a bare act of the vnderstanding which bringeth with it no certaintie or assurance of saluation But the Apostle Hebr. 11.1 defineth faith after another sort It is the ground of things hoped for and the euidence of things not seene Faith then hath two parts as it worketh the euidence and knowledge of heauenly things in the vnderstanding so also it begetteth a strong hope and perswasion in the heart of the promises of God it is not therefore onely an act of the vnderstanding Argum. But that by a liuely and true faith men may knowe that they are in grace and may bee assured of saluation Saint Paul teacheth Proue your selues whether you be in the faith know ye not how that Iesus Christ is in you vnlesse yee be reprobates 2. Corinth 13.5 By faith therefore wee may knowe whether Christ bee in vs Ergo whether wee are in the state of grace for Christ dwelleth onely by faith in the elect and such as shall be saued Ephes. 3.17 Augustine Vnusquisque inspiciat se intus appendat se probet se in omnibus factis suis fides quae operatur per dilectionem si in vobis est iam pertinetis ad praedestinatos Let euery man looke into himselfe examine proue himselfe if faith working by loue bee in you euen now yee doe belong to the number and companie of the predestinate Ergo by a liuely faith men may bee assured of their election THE SECOND PART OF THE DIVERS kindes of faith The Papists error 78 1. THere is a kind of faith called fides implicita the faith of simple men and idiots who although they are not able to giue a reason of their beleefe yet it is enough for them to say they are Catholike men that they wil liue and dye in that faith which the Catholike Church doth teach Rhemist Luk. 12. sect 3. This implicite faith which they say is sufficient for common Catholikes is nothing els but to beleeue as the Church beleeueth though they knowe nothing themselues particularly The Protestants AS before they spoyled faith of the better part thereof which is a stable and certaine perswasion of the heart so now also they robbe it of the other part which is an euidence and light of spirituall knowledge for faith cannot stand with ignorance but necessarily bringeth with it an illumination of the mind as it worketh stablenes in the heart Argum. Wherefore it is not enough for a Christian to say he beleeueth as the Catholike Church beleeueth for we must be readie to giue account to euery one that asketh of that hope that is in vs 1. Pet. 3.15 Ergo euery true Christian must be able to giue account of his beleefe Augustine writeth Ita apud omnes vulgatam confirmatam esse catholicam fidem vt nec notitiam possit fugere popularem That the Catholike faith was so common and so plaine that it could not bee hid euen vnto the popular sort For now in these dayes the prophecie of Ieremie ought to bee fulfilled They shall all knowe me from the least of them to the greatest Hebr. 8.11 The Papists error 79 2. THey affirme that the faith of miracles spoken of 1. Corinth 12.9 is of the same substance with the common iustifying faith it differeth onely in an accidentall qualitie of more feruor deuotion and confident trust Rhemist ibid. Yea that faith which Saint Iames calleth a dead faith is notwithstanding a true faith and the same which is called the Catholike faith and which the Apostle defineth Hebr. 11. and in substance all one with that which iustifieth Rhemist Iam. 2. sect 11. The Protestants FIrst the faith of miracles and the iustifying faith are not all of one nature because the faith of miracles may bee in wicked men Matth. 7.23 The iustifying faith can be in none but those that shall be saued Mark 16.16 They that beleeue shall bee saued But what intolerable boldnes is this to ascribe greater confidence and trust to that faith which may be in wicked men then to the true iustifying faith in the elect Secondly the dead faith that Saint Iames treateth of is not of the same nature with the iustifying faith nor that faith which is handled Heb. 11. For by that faith the Patriarkes pleased GOD and beleeued that hee was a rewarder of those which sought him verse 6. But this dead faith hath no such operation Againe it is great blasphemie to make this dead faith and a liuely iustifying faith of one and the same kinde and nature for as a dead man cannot be said properly to bee a man no more can a dead faith bee properly called a faith Nay further the faith of diuels and the faith of Saints cannot bee of one nature and substance but this dead speculatiue faith may be in diuels Iam. 2.19 Ergo it is a blasphemous assertion that these two faiths are all of one Augustine saith Discerne fidem tuam a fide daemonum daemones credunt quod oderunt distinguit Apostolus fides quae operatur per dilectionem Discerne thy faith from the faith of diuels the diuels beleeue that which they hate The Apostle doth distinguish them faith which worketh by loue Ergo a dead faith which is fruitelesse and worketh not by loue is the faith of diuels and so not of one nature with a true iustifying faith THE THIRD PART WHEther charitie be the forme of iustifying faith The Papists IT is so affirmed by our Rhemistes Iam. 2. sect 11. Faith being formed error 80 and made aliue by charitie iustifieth Loue is not as the instrument whereby faith worketh but as the proper forme Tapper ex Tileman Heshus de fide err 7. Argum. Saint Iames saith As the bodie without the spirite is dead so faith without workes is dead 2.26 But the soule or spirite giueth the forme and life to the bodie Ergo so doe the workes of charitie to faith Rhemist The Protestants Ans. WE must consider of what kinde of faith Saint Iames speaketh not of a liuely or iustifying faith but of a dead faith which in deede is no faith neither can possiblie receiue any
life or quickening to bee made a true and right faith The words then are thus to be read and distinguished So faith without works is dead that is this kinde of faith which neither worketh nor euer shall Not thus Faith is dead without workes as though a true faith were quickened by works But euen as the bodie is dead hauing neither soule nor the operations thereof life motion sense so this vaine speculatiue kinde of faith is dead both wanting the spirite and soule that is hauing not one sparke of true faith neither the operations and fruites thereof which a liuely faith sheweth by loue as the soule worketh life and motion in the bodie for a liuely faith can neuer bee without workes And a dead faith will neuer haue workes but remaineth dead for euer Wee must not therefore thinke that it is one and the same faith which sometime is dead without workes and againe is made aliue and quickened when workes come But wee must vnderstand two kindes of faith one altogether voide of good workes which is onely a faith in name and a verie dead faith Another is a liuelie faith alwaies working and this can neuer become a dead faith so neither can the other bee euer made a liuelie faith Argum. That charitie is not the forme or any cause of faith but the effect rather and fruite thereof we doe learne out of the word of God Christ saith Iohn 3.18 Hee that beleeueth shall not bee condemned but is alreadie passed from death to life Iohn 5.24 Faith then is able to saue vs and alone iustifieth vs before God without loue which alwaies foloweth a true faith but is not ioyned or made a partner with it in the matter of iustification But faith could doe nothing without the forme thereof Ergo charitie is not the forme of faith Saint Paul also faith Faith which worketh by loue Galath 5.6 The being and substance of faith is one thing the working another Loue onely concurreth with faith in the working it is no part of the essence or being of faith August Ea sola bona opera dicenda sunt quae fiunt per dilectionem haec necesse est antecedat fides vt inde ista non ab istis incipiat illa Those onely are to bee counted good workes which are wrought by loue faith of necessitie must goe before for they must take their beginning from faith and not faith from them Faith then goeth before loue that worketh therefore loue is not the forme of faith for forma prior est re formata the forme should goe before the thing formed THE FOVRTH PART HOW MEN are iustified by faith The Papists WEe are saide to bee iustified by faith because faith is the beginning error 81 foundation and the roote of iustification Concil Triden sess 6. cap. 8. Faith then by their sentence doth not fully iustifie the beleeuer but is the beginning way and preparation onely to iustification Andrad ex Tilem de fide err 11. Rhemist Rom. 3. sect 3. The Protestants FAith is not the beginning onely of our iustification but the principall and onely worker thereof neither are wee iustified in part or in whole by any other meanes then by faith Argum. He that is at peace with God is fully and perfectly iustified his conscience cleared and his sinnes remitted But by faith wee haue peace of conscience Ergo by faith wee are fullie and perfectly iustified Rom. 5.1 The Scripture also faith The iust man shall liue by faith Rom. 1.17 But wee liue not by iustification begun onely but perfited and finished Ergo our full iustification is by faith Augustine vpon these words Iohn 6.29 This is the worke of God that yee beleeue c. Si iustitia est opus Dei quomodo erit opus Dei vt credatur in eum nisi ipsa sit iustitia vt credamus in eum If iustice or righteousnes bee the worke of God how is it the worke of God to beleeue in him vnlesse it be righteousnes it selfe to beleeue in him See then it is not initium iustitiae credere sed ipsa iustitia it is not the beginning of iustice to beleeue but iustice and righteousnes it selfe THE FIFT PART WHETHER faith bee meritorious The Papists BY faith we doe merite eternall life Catechis Roman p. 121. ex Tilemann de error 82 fide err 20. Rhemists also ascribe meriting to faith Rom. 3. sect 3. Argum. Faith is a worke Ergo if we be iustified by faith wee are iustified by workes and soe consequently by merite The Protestants Ans. FAith in deed is a worke but not any of our owne works it is called the worke of God Iohn 6.29 God doth wholly worke it in vs Ergo wee cannot merite by it Argum. Saint Paul saith Ephes. 2.8 By grace are you saued through faith not of yourselues for it is the gift of God not of workes least any man should boast himselfe Faith then is no meritorious cause of our iustification but onely an instrumentall meanes whereby we doe apprehend the grace of God offered in Christ God giueth both faith and the end of faith Vtrumque Dei est as Augustine saith quod iubet quod offertur Beleeue and thou shalt be saued both come of God the thing commanded that is faith and the thing offered namely saluation Ergo all is of grace THE SIXT PART WHETHER to beleeue bee in mans power The Papists RHemist Act. 13. sect 2. giue this note that the Gentiles beleeued by their error 83 owne free will though principallie by Gods grace therefore to beleeue partly consisteth in mans free will though not altogether this is their opinion The Protestants FAith is the meere gift of God Ephes. 2.8 and wholly commeth from God it is not either in part or whole of our selues Argum. Rom. 11.36 Of him through him and for him are all thinges Ergo fidei initium ex ipso neque hoc excepto ex ipso sunt caetera Therefore saith Augustine the beginning of our faith is of him vnlesse wee will say that all things else are of God this onely excepted And afterward hee sheweth that our faith is wholly of God not part of him part of our selues Sic enim homo quasi componet cum Deo vt partem fidei sibi vendicet partem Deo relinquat So man shall as it were compound with God to chalenge part of faith to himselfe and leaue part for God THE SEVENTH PART WHEther faith may be lost The Papists error 84 A Man may fall away from the faith which once truely he had as Saint Paul saith of some They had made shipwrack of faith 1. Timoth. 1.19 Rhemist ibid. Ergo true faith may be lost The Protestants Ans. THe Apostle saith Some hauing put away a good cōscience made shipwrack of faith Such a faith in deed that hath not a good cōscience may be lost for it is not a true liuely faith but a dead fruitelesse faith Argum. But hee that once
thereof as how he should be crowned with thornes that they should giue him vineger to drinke how the vaile of the temple should be rent darknes should couer the earth for three houres he himself should rise the third day yea she setteth down the very name of the Messiah Iesus Christ. These prophecies came not of the diuell for these mysteries without all doubt were not known to the euill spirits for they were not fully reuealed to the Angels theÌ„selues before the coÌ„ming of Christ. Eph. 3.10 Wherfore we conclude thus that as the gift of prophecying is no sure signe that they are meÌ„bers of the Church elected of God which are endued with it as Christ saith Math 7.22 that many which had prophecied in his name in the day of iudgemeÌ„t should be refused Balaam is set forth as an example of a false Prophet wicked maÌ„ Ep. Iude. 11 so neither is this gift an infallible mark of the Church of God whersoeuer it is fouÌ„d To the second part concerning this miraculous gift which our aduersaries pretend to haue we answere 1. They are but fables which they bring for if al that is reported of Saint Bernard in his life of his miracles and prophecies were true neither S. Paul nor any of the Apostles were to be compared vnto him for number of miracles such casting out of diuels out of men women and children healing of strange diseases foretelling of thinges to come the Gospell almost hath not stranger things of our Sauiour Christ. As for Saint Francis you may gesse by this what spirit he was of that prescribing to his followers a certaine strict order of liuing as to wear no girdle to goe barefoote and such like he called it regulam euangelicam the rule of the Gospell belike making himselfe an other Christ and so bringing in another Gospel for to all Christs Disciples Christs Gospelâ— is sufficient 2. But if they haue any prophecies of credit which they can shew they are such as are reported of Pope Siluester the 2. who had warrant from the diuel that he should not die before he sung Masse in Ierusalem and so it came to passe for hauing sung Masse in a chappell so called he immediately dyed Not much vnlike to this was that of king Henry the 4. who ended his life in a chamber at Westminster called Ierusalem as he had an olde prophecie Edward the 4. also was tolde that his successours name should begin with G. which was the cause of George the Duke of Clarence death his owne brother but the diuelish prophecie notwithstanding tooke place for Richard Duke of Glocester was king after him In like manner Valence the Emperour had a blind prophecie that one should raigne after him whose name began with Theod. which made Theodorus to rebell against him but so it came to passe in deede that Theodosius was Emperour after him Such blinde prophecies we denie not but the popish Church hath had many which as you see doo cause murder sedition and bloodshed but other good prophecies comming of GOD wee knowe them not to haue any 3. Wee denie not but that there haue liued some amongst them in their Church which in those dayes were counted Prophets and Prophetisses as Hildegardis anno 1146. likewise Briget Catherine Seuensis whom Bellarmine reckoneth vp amongst others that wrought miracles cap. 14. but concerning these we wil answere as the Iesuite doth for Sibilla a Prophetisse amongst the heatheÌ„ that she prophecied as touching such matters as should fall out to the Church for a testimonie of the faith of the Christians And so to bee counted herein a Prophetisse of the Church rather than of the heathen cap. 15. so wee say that if those three abouenamed were Prophetisses they were of our Church and not theirs for they prophesied of the decay of their Church and raising vp of ours Hildegardis first prophecied of the beginning of Friers and of their destruction saying that in the end when their gifts and rewards ceased they should goe about their houses like hungrie and madde dogges drawing in their neckes like doues Briget prophesied of the Church of Rome that it should be as a body condemned of a iudge to haue the skinne flayne off and the flesh to bee cut in peeces Catherine de Senis speaketh of a reformation of the Church such a renouation of Pastors that the onely remembrance thereof sayth she mâ—keth my spirite to reioyce in the Lord. All these things we see nowe accomplished the sects of Friers in many places put downe the Popish iurisdiction cast out a notable reformation to be wrought in the Church Our aduersaries I thinke haue not to reioyce in these prophecies neither haue any great cause to chalenge them for their Prophets But I will help them a little and bring to their remembrance a notable Prophetisse of theirs in king Henry the 8. dayes which was one Elizabeth Barton a Nun commonly called the holy mayd of Kent who beeing instructed by the Friers fayned as though she had many reuelations she prophecied that if the king proceeded in his diuorce then in question betweene him and Q. Catherine that hee should not be king one yeare no not one moneth But GOD bee thanked hee liued almoste twenty yeares after that by whom many worthy things were wrought for the good of Christs Church This prophetisse was afterward iustly met withall and worthily suffered for her demerites with all her accomplices amongst the which Fisher B. of Rochester was one who thereupon was imprisoned and forfayted his goods to the King If they will bragge of their Prophets let not the holy mayd of Kent be forgotten in any wise 4. Now lastly because they shall not outface vs with a vaine brag of Prophets I will shew what prophesies the Gospell hath beene adorned withall Was not Iohn Husse a Prophet who thus sayd at his death centum reuolutis annis deo respondebitis after an hundred years you shall giue account of this your doing vnto God Likewise Hierome of Prage post centum annos vos omnes cito I cite you all to make answere after an hundred yeares Which prophesie of theirs tooke effect accordingly for both these holy men suffered martyrdome about anno 1416. and iust an hundred yeares after anno 1516. the Lord raysed vp Luther who indeede called the Pope and his doctrine to account Was not Sauonarola a Prophet that sayd one should passe ouer the Alpes like Cyrus who should destroy all Italie and is it not so come to passe for neither Cyrus nor whosoeuer els could haue more layde wast the popish Italian Church then the word of God hath done and the liuely preaching of the Gospell Walter Brute prophecied that the temporalities should be taken from the Clergie for the multitude of their sinnes this Walter liued in king Richards dayes the second Bilney that constant martyr and faythful seruant of God prophecied that many Preachers should
saepe tam diu clamatur vt fiat in Psal. 63. What medicine or plaister wilt thou buie to heale thy sinne Behold euen now while I preach vnto thee change thy heart and it is already done which we so often call vpon you to be done See then by the preaching of the word our heart is chaunged our life amended and our sinne remitted THE SECOND PART TO WHOM THE authoritie of the keyes is committed The Papists error 74 THe authoritie and power of excommunication say they is not in the whole Church but onely in the Prelates neither was the power of binding and loosing giuen vnto the whole church but in their own name not in the name or right of the Church doe the pastors and Prelates exercise this power Remist 2. 1. Corinth 5. sect 3. Bellarm. lib. 1. de Clericis cap. 7. The Church is sayd to binde and loose because the Prelates doe binde loose as a man is said to speake and see though he onely speake with the tongue and see with the eyes 1 They seeme to proue it by S. Paules example 1. Corinth 5. I absent in bodie but present in spirit haue decreed S. Paul vseth here his Apostolike power in sending his letters and Mandatum to haue the incestuous person excommunicate Ergo the right was in him and not in the Church and so consequently in the Bishops his successors Ans. First S. Paul sendeth no Mandatum but sheweth his Apostolike power in decreeing the incestuous person worthy of excommunication and requiring the same to be executed by the Church Fulk 1. Corin. 5. sec. 2. Secondly though Paul gaue the sentence yet was it done both in the power of Christ and the name of the whole Church for he had decreed onely that he should be excommunicate it was not actually done but to the due performing thereof there is required the congregating of the Church in Christs name the presence of Paul in spirit by his apostolike power that it should be done in the name of Christ. Al this sheweth that Paul gaue sentence in the name of the whole Church 2 Paul they say by the preeminent power of his Ministerie pardoneth the incestuous person whom he had excommunicate Rhemist argument in 1. ad Corinth Ans. The text is plaine that he consenteth the Church should pardon him 2. Corinth 2.10 To whom you forgiue any thing I forgiue also Heere not Paul onely but the whole Church pardoneth Fulk ibid. 3 The Iesuites simile may bee returned vpon his owne head for as the eye and tongue in the bodie are but instruments of the life and power of the soule which quickneth the whole bodie so the gouernours of the Church do execute the discipline of the Church by the spirit of Christ which is giuen to the whole bodie The Protestants THe authoritie of excōmunication pertaineth to the whole Church although the execution and iudgement thereof to auoyd confusion be committed to the gouernours of the Church which exercise that authoritie as in the name of Christ so in the name of the whole Church Fulk totidem verbis annot 1. Cor. 5. sect 3. 1 Math. 18.17 If he wil not heare thee tell the Church this place proueth that although the exercising of the keyes be referred to the gouernours of the Church yet the authoritie and right is in the whole Church for the keyes were giuen to the whole Church The pastors and gouernours though they be excellent and principall members of the Church yet are they improperly called the Church Argument Illyrici 2 We conclude the same also out of S. Paules words 1. Cor. 2.21 All things are yours whether Paul Apollos or Cephas whether things present or things to come and ye are Christs and Christ Gods Ergo whatsoeuer power is in the Church it is the Churches not onely the common vse and the benefite thereof because it may be answered that although the keyes be onely granted to the Prelates yet they vse them to the good of the Church but the right also and possession thereof euen as the Church is the inheritance and proper possession of Christ. 3 Augustine consenteth Ecclesia quae fundatur in Christo claues ab eo regni coelorum accepit in Petro. Tract in Iohann 124. The Church which is founded vpon Christ receiued in Peter the keyes of the kingdome of heauen But the whole Church and not onely the Pastors is founded and builded vpon Christ Ergo. THE THIRD PART WHETHER THE PASTORS of the Church haue any absolute power to remit sinnes otherwise then as Ministers onely The Papistes error 75 THey spare not to say that Priests haue full right to remit sinnes and are not ministers onely thereof and dispensers but haue full power as Christ had and he that doubteth of their right herein may as well doubt whether Christ had authoritie as man to remit sinnes Rhemist annot Iohn 20. sect 3. And againe they call it an expresse power and commission yea a wonderfull power which is giuen vnto Priests to remit sinnes and therfore it followeth necessarily that men should submit themselues to their iudgement for release of their sinnes Annot. Iohn 20. sect 5. 1 They reason thus out of our Sauiours owne words Iohn 20.21 As my father hath sent me so I send you He sheweth his fathers commission giuen to himselfe and then in plaine termes most amply imparteth the same to his Apostles But Christ had full right to remit sinnes Ergo also the Apostles and their successors for they haue the same power that Christ had Rhemist annot Iohn 20. sect 3. Ans. First it is great presumption and spoken without any ground to say that Christ by sending his Apostles into the world gaue them as full large and ample commission as he himselfe had for neither the Pope in whom remaineth as they say the Apostolike authoritie by their owne confession can doe all that Christ did as to ordaine and institute Sacraments and Christ say they might forgiue sinnes without the Sacraments which the Pope cannot doe and so consequently neither the Apostles whose full iurisdiction he hath in this behalfe Bellarm. de pontif lib. 5. cap. 4. Secondly the power therefore here granted to the Apostles is in the name of Christ to declare and pronounce remission of sinnes according to the wil of God not properly in their owne power to release or absolue sinners 2 He breathed vpon them and gaue them the holy Ghost vers 22. Therefore he that denieth the Priests authoritie to forgiue sinnes he must denye the holy Ghost to be God and not to haue power to remit sinnes Rhem. ibid sect 4. Ans. What a blasphemous consequence is this The holy Ghost hath absolute power to forgiue sinnes Ergo the Apostles also and all other Priests haue the same power First by this meanes they make no difference betweene the fulnes of power in our Sauiour Christ and the communication of that power to other Ministers of Christ it is sayd that the
Bellarm. They did it by an extraordinarie authoritie not as Kings but as Prophets Nay it was an ordinarie power for all the good kings of Iuda beside as Iehosaphat Hezekiah and others did take care of religion this was so properly annexed to the kingly office that idolatrous kings also tooke vpon them to command false religion as Ieroboam set vp two golden calues and Ahaz king of Iudah cōmanded Vriah the high Priest to make an Altar according to the patterne which he sent from Damascus 2. King 16.11 This power also was afterward exercised by Christian Kings and Emperours as Constantinus Theodosius Martianus made lawes for the Church Fulk annot 1. Cor. 14. sect 16. Iustinianus the Emperour decreed many things concerning Church affayres as how excommunication should be vsed how Bishops and Priests should be ordained concerning the order and manner of funerals that the holy mysteries should not be done in priuate houses Carolus magnus decreed that onely the Canonical bookes of scripture should be read in the Church he chargeth all Bishops and priests to preach the word Lodouicus Pius his sonne and Emperour after him ordained that no entrie should bee made into the Church by Simonie that Bishops should bee chosen by the free election of the Clergie and the people All these Emperours did lawfully exercise their princely authoritie in Ecclesiastical matters Ergo other princes may doe the same still 3 Augustine saith Epistol 50. Quis mente sobrius c Who in his right wits would say to the King It pertaineth not to you who in your kingdome is religious or sacrilegious to whom it cannot be said let it not pertaine vnto you who in your kingdome will be chast or vnchast And in another place Ad fratres in erem serm 14. Tunc iustitia dicitur gladius ex vtraque parte acutus quia hominis defendit corpus ab exterioribus iniurijs animam à spiritualibus molestijs Then iustice is rightly called a sword with a double edge because it doth both defend the bodie from externall and corporall wrongs and the soule from spirituall vexation That is the sword of the Magistrate serueth as well to prune the Church and to cut off all errors and heresies in religion as to destroy the vices and corruptions in manners AN APPENDIX OR FOVRTH PART OF THE QVEstion whether the Prince in any good sense may be called the head of his kingdome and consequently of the Church in his kingdome The Papists THey do appropriate this title to be called heads of the vniuersall Church to error 101 the Pope of Rome most blasphemouslie for there can be no head of the vniuersal bodie but Christ But for Princes to be called the head that is chiefe gouernours of the Churches in their kingdomes they do abhorre it Whereupon Bellarmine is so saucie as to checke and controule King Henrie the 8. because he was called the head of the English Church 1 The heathen Emperours were not heads of the Church being not so much as members thereof therefore neither Christian Magistrates which doe succeede them in that authoritie Rhemist annot 1. Pet. 2. sect 6. Ans. 1. The argument followeth not they were no true mēbers of the Church therefore could not be heads that is haue the soueraigntie of the externall gouernment for wicked kings and princes doe keepe their magistracie gouernment still who though they be not true members of the Catholike Church yet ought to be obeied as princes 2. Though the metaphorical name of head agreed not vnto them yet were they by Gods ordinance appointed to be heads gouernours of his people protectors of his Church should haue been if they had not abused their authoritie 3. Christian princes though they haue the same authoritie which they had yet now exercising the sword according to Gods law and being Nurses of the Church may vse and retaine those princely titles in deed to be called Patrones and defenders of the faith head that is chiefe gouernours and protectors of the Church which by right had been due vnto the other if they had vsed their authoritie as they should 2 Christian princes are members of the Church Ergo not heads for if they were heads how could the Church stand without them as it did in the time of persecution Ans. First as though the head is not a member and part of the bodie though a principall one so the Prince is a member of the Church but a principall and chiefe member not of the inuisible Church for so Christ is onely head but of a particular visible Church Secondly we denie not but that the inuisible and spiritual Church may consist without the Magistrate but a visible flourishing and wel-gouerned Church cannot want a head or chiefe gouernour that is as a wall or hedge vnto it The Protestants TO bee head of the vniuersall Church is proper onely to Christ and in that sense is not communicable to any creature for he is to his Church as the head to the naturall bodie giuing vnto it influence of grace spirit and life he is therefore the onely mysticall head of the vniuersal Church But in another sense the Prince may be said to be the head and chiefe gouernour of his kingdome of that particular visible Church where he is king We make him neither the mysticall head which is only Christ farre be that blasphemie from vs nor a ministerial head as they make the Pope to be as Christs Vicegerent in the Church but a politicall head to keepe and preserue the peace of the Church and to see that euery member doe his office and duetie But this name we confesse is vnproperly giuen to the Prince neither were we the first inuentors of it for the papists first gaue it to Henry the 8. And there are other titles which doe sufficiently expresse the office of the Prince and may bee more safely vsed If any man thinke it too high a name for any mortall man and so not to be giuen to any we will not greatly contend about it But if any denye it to the Prince as thereby to abridge her of her power in Ecclesiastical matters we doe stand stiffely for it and are bold to affirme that with much better right is this title attributed to the ciuill Magistrate then it was to the Pope yea and that it hath been of old giuen in a modest and sober sense to Kings and Princes and may with a fauourable exposition be still and Princes also may receiue this honour and title at their subiects hands with protestation of their Christian meaning herein 1 This phrase for the King to be called the head is not vnusuall in scripture 1. Sam. 15.17 Saul is sayd to be the head of the tribes Psal. 18.43 Dauid the head of the nations Isay. 9.15 The Prince or honourable man the head of the people yea Princes are called Gods Psal. 82.2 which is a name of greater Soueraigntie then to be called heads
notwithstanding for popish inuocation of Angels for the Angel here coÌ„mendeth not the prayers of the Saints by his merit but by the much incense giuen vnto him to ad to the prayers of the Saints to make them acceptable which is the sweete smell and sauour of the precious dâ—ath and merites of Christ. Fulk in hunc locum Augustine indeede sometime ascribeth such an office vnto the Angelles to carry vp our prayers to Heauen as their charge is to carry vp our soules not as mediatours or intercessors but as the Lords messengers and agents here vpon earth to reporte vnto him our affaires dicuntur Angeli preces nostras vota Deo offerre non vt deum doceant qui omnia antequam fiant nouit sed vt super his dei voluntatem consulant The Angelles are said to offer vp our prayers and vowes vnto God not to informe or instruct the Lord but onely to consult and know his pleasure tom 9. de dilection Cap. 3. in Psalm 74. for the Angels haue two offices the one to execute the commaundement of God in the world and to attend vpon him to receiue their charge Math. 18.10 the other to returne vnto God as faithfull messengers the successe of their busines in the worlde Zechar. 1.10 Now whether the Angelles be appointed of God to report vnto him our sayings and doings as other affaires of our life the scripture no where euidently sheweth Neither if it were graunted would it any thing helpe their popish inuocation of Angelles Rhemist alleadge Tob. 12.12 to proue the offering of our prayers by Angelles Answer It is neither canonicall Scripture nor agreeable vnto it Fulk annot Coloss. 2. sect 3. The Protestants THe scripture alwayes maketh Christ our onely Mediator neither Angelles nor Saints by whome our prayers and all other spirituall sacrifices are offered vnto God Fulk ibid. 1 Hebrew 13.15 Let vs by him offer the sacrifice of praise alwayes to God 1. Peter 2.5 You are an holy priesthoode to offer vp spirituall sacrifices acceptable to God by Iesus Christ. Ergo Christ Iesus is our onely Mediator Secondly Galatian 3.19 The Lawe was ordayned by Angelles in the hand of a Mediator Ergo the Angelles are one office and the Mediator another Augustine sayeth Quòd non aliquem ex Angelis dicit Mediatorem sed ipsum Dominum nostrum Iesum Christum habes alio loco vnus inquit Deus vnus mediator Dei hominum homo Christus Iesus That the Apostle calleth not any of the Angels but only Iesus Christ our Lord Mediator we haue in another place There is one God saith he and one Mediator of God and man the Man Iesus Christ. AN APPENDIX OR THIRD PART of this question whether Angelles or Saints know our heartes The Papists THe Angelles and other Celestiall spirites doe knowe our heartes and inwarde repentance And betweene the Angelles and the blessed soules of Saintes there is no difference in this case the one being as highly exalted and neere God as the other in whome and by whome only they see and know our affaires Luke 15.10 There is ioy in heauen in the presence of the Angelles ouer one sinner that repenteth Ergo they know our repentaunce Rhemist Lu. 15. Sect. 2. Ans. 1 Our heartes and inward repentance are not knowen to the Angelles but by the fruites and true effectes thereof 2 Although the elect after the resurrection shal be like in glorie to the Angelles yet it followeth not that they shall be like in all thinges much lesse that their soules now in heauen be in all thinges like vnto the Angelles whose presence and Ministerie God vseth in the preseruation of his chosen 3 That all thinges done in the worlde may be seene in God as in a glasse is but a prophane speculation and the deuise of an ydle braine Fulk ibid. Argum. 2 Abraham had knowledge of things in earth which were not in his time as that they had Moyses and the Prophetes bookes which hee neuer sawe Luk. 16. ver 29. Rhemist Answere First In this narration many thinges are spoken parabolically out of the which we must not ground any doctrine not taught els where in scripture for you may aswell say that soules haue fingers and tounges and that elementall water wil quench hell fire as that Abraham knew what books were written after his death Secondly Albeit that the doctrine of the Church comprehended in the scriptures might be reuealed to Abraham after his death yet it followeth not that he knew all thinges as you affirme the saintes doe by beholding the Maiestie of God Fulk annot ibid. The saintes therefore in heauen knowe so much as the Lord thinketh good to reueale vnto them they knowe not all things The Protestants WE deny not but that as Prophetes and holy men in this life may knowe many secret thinges reuealed vnto them by the spirit of God as Peter found out the secret fraude of Ananias Sapphirae Eliseus being absent found out Gehezi his corruption yea hee could tell what was doone in the King of Syria his chamber so the Lord may reueale vnto the saintes in heauen at his pleasure some thinges done vpon earth But that they receiued any such gift of God to know all thinges done vpon earth it is a great vntrueth and cleane contrary to the scriptures 1. Salomon sayeth in his prayer vnto God Heare thou in heauen in thy dwelling place and giue vnto euery man according to his wayes as thou knowest his heart for thou onely knowest the hearts of all the children of men 1. King 8.39 Out of this place we thus reason he only knoweth the heart that is the Iudge of all men and a rewarder of them according to their wayes But the Lord onely is iudge Ergo. Againe the wordes themselues be plaine that God onely knoweth the heart so that what knowledge of secrets the Saintes haue it is by reuelation not by searching the heart Againe S. Paul saith No man knoweth the thinges of man saue the spirit of man which is in him so the thinges of God knoweth no man but the spirite of God 1. Corinth 1.11 the Rhemist aunswer that no man knoweth the secrets of the heart naturally but by extraordinary gift he may as the Prophets did Ans. No man euer had or can haue a generall gift to know the heart but when God seeth it good to reueale it for otherwise the comparison holdeth not The spirit of God onely knoweth the things of God which also is giuen to men to know but not by receiuing any gift to search and looke into the nature and heart as it were of God for then should they knowe all the secrets of God which neuer any did but onely by reuelation of the spirite which openeth Gods secrets vnto them so farre as it is conuenient and needfull Euen after the same manner the spirite of God may reueale the secrets of the heart of man not by giuing them a generall gift
which is nothing but aduocation Dan. 10.23 Math. 18.10 Rhemist annot 1. Iohn 2. sect 5. Ans. First the argument followeth not for the Angels at the appoyntment of God may serue for our protection and defence though they be not aduocates for vs to obtaine remission of our sinnes Secondly the places alleadged proue no such aduocation of Angels but onely defence and protection Dan. 10.23 The Angel was readie at the first praiers of Daniel but he was letted a while This proueth that angels may knowe our praiers when it pleaseth God and be ministers of his helpe vnto vs which we denye not not that they are our aduocates The Protestants THat angels are not to be worshipped nor inuocated as mediatours intercessors or aduocates the scripture speaketh euidently 1 Coloss. 2.18 Let no man beguile you in the humblenes and worshipping of Angels Ergo not lawfull to pray vnto them or to worship them Rhemist The Apostle speaketh heere against the wicked doctrine of Simon Magus that affirmed that the angels both ill and good were mediators for vs vnto God and against the superstition of the Iewes that worshipped the angels by whom the law was giuen Ans. The Apostle condemneth both these superstitions as likewise the popish inuocation of angels because all will-worship is forbidden which is not after the prescript of Gods word Coloss. 2.23 Fulk in hunc locum 2 If any man sinne sayth the Apostle we haue an aduocate with the father Iesus Christ the Iust he is the propitiation for our sinnes Iohn 2.2 Ergo Christ onely is our aduocate Rhemist Christ is our aduocate in the highest degree because by himselfe and his owne merites without the assistance of any other he obtaineth pardon for vs. The other as angels and Saints are as secondary intercessors that obtaine not any thing by their owne merites but onely through Christ. Ans. First he onely and properly is an aduocate that can pleade the iustice of his clients cause which euery one that prayeth for vs cannot doe for though the angels and Saints departed should pray for vs which we knowe not by the scriptures as our brethren vpon earth doe yet should they not be mediatours and aduocates but petitioners and intreators for vs Fulk ibid. Secondly we gather many strong arguments out of this place for the sole sufficient aduocation of Christ. First the Sonne is the best and onely sufficient aduocate with the father therefore where we may haue free and bold accesse to the Sonne Heb. 4.16 what need haue we of the seruants helpe 2. He is the only aduocate that is iust and righteous before God so onely is Christ the angels are imperfect in his sight Iob. 4.18 Ergo. Thirdly he must be our aduocate that is also the propitiation for our sinnes Ergo onely Christ. Augustine saith Dicitis angelos nos colimus vtinam illos coleretis facile ab illis disceretis illos non colere But ye will say ye worship not images but Angels I would you did truely worship and reuerence them for you should soone learne of the Angels not to worship the Angels in Psal. 96. THE NINTH GENERALL CONTROVERSIE CONCERNING SAINTS DEPARTED THis Controuersie hath two parts first of those that being departed suffer some punishment after this life Secondly of those that are straight receiued to ioye in heauen The first part hath two questions first of the place of darknesse where the faithfull remained till the comming of Christ as the Papists imagine Secondly of Purgatorie THE FIRST QVESTION OF LIMBVS PATRVM where the Patriarkes were imagined to be The Papists THey haue deuised and imagined in their foolish conceit foure infernall and subterrestrial places Hell Purgatorie Limbus infantium where children remaine dying without baptisme and Limbus Patrum where the Fathers were before Christs comming These places they distinguish three waies first by the situation Hell is lowest Purgatorie is next Limbus infantium in the third place Limbus Patrum vppermost Secondly they differ in measure of punishment some of them haue poenam damni and poenam sensus a double punishment both of losse in that they are excluded heauen and of paine also as Hell and Purgatorie the other two Limbi are but dungeons of darknes onely where they suffer no other smart or paine but are onely absent from God Thirdly they differ in time and continuance say they Hell and the dungeon of children shall abide for euer but Purgatorie and the dungeon of the fathers are temporall the one that is Limbus Patrum is many yeeres agoe dissolued and Purgatorie also shall cease say they at the comming of Christ Ballarm de purgat lib. 2. cap. 6. This then is their opinion that the Patriarkes and Prophets before Christs comming were not in heauen but were kept in an infernall place of darknesse yet without paine and were deliuered by Christs descending into hell Bellarm. de Christi anima lib. 4. cap. 11. Rhemist Heb. 9.8 Argum. First Heb. 11.40 God prouiding a better thing for vs that they without vs should not be perfect That is say the Rhemists the Fathers of the law could not be admitted to the ioyes of heauen till the Apostles and other of the new lawe were associate with them and a way made into heauen by the death and ascension of Christ Rhemist ibid. Ans. First by this reason the Patriarkes could not enter into heauen before the death of the Apostles if there were no enterance found vnlesse they were associate with them Secondly if the way were not opened before Christs ascension then the Patriarkes could not ascend before where were they then al those 40. daies for they were deliuered out of Limbus Patrum before Christs resurrection Thirdly there is therefore no such meaning of this place but it is to be vnderstood of the resurrection when as all the elect shall be consummate together and enter bodie and soule into heauen Fulk 2 Zachar. 9.11 I haue loosed thy prisoners out of the pit where there is no water That is out of Limbus Patrum Bellarm. de Christi anima lib. 4. cap. 11. Ans. Augustine giueth a cleane contrarie sense of the place by the pit without water he vnderstandeth Humanae miseriae siccam profunditatem sterilem vbi non sunt fluenta iustitiae sed iniquitatis lutum The drie and barren dungeon of humane miserie where there are no springs of iustice but the puddle and mire of iniquitie That is the Prophet speaketh of the deliuerance of the people from their cruel and vniust bondage and captiuitie 3 1. Pet. 3.19 In the which spirit he also went and preached vnto the spirits that were in prison which sometime had been disobedient in the daies of Noe. This place proueth euidently sayth Bellarm. that Christ descended into hell and deliuered the fathers from thence De Christi anima lib. 4.13 Ans. The place can haue no such meaning First by the spirit here the humane soule of Christ cannot be vnderstood but is diuine
that he prophecied being dead Ergo it was Samuel indeed Bellarm. De Purgat lib. 2. cap. 6. Augustine answereth that this booke was not receiued into the Canon of the scriptures It is not Canonicall De cura pro mortuis cap. 15. Arg. 3. He telleth Saul things to come as how the next day he should be ouercome and slaine But the diuell knoweth not things to come Bellar. ibid. Augustine answereth Facile est non incongruum It is an easie matter with God and not vnlikely that some things should be reuealed to euill spirits for the greater punishment of the wicked for otherwise we might maruaile Quomodo daemones agnouerint Christum quem Iudaei non agnoscebant How the diuels knewe Christ whom the Iewes did not acknowledge Ad Simplician lib. 2. quaest 3. The Protestants THat it was not the soule of Samuel which appeared who was now at rest but the diuell in the likenes of Samuel who also can transforme himselfe into an Angel of light Augustine proueth by these foure arguments Argum. 1. Because the Witch or Pythonist vsed enchantments vnto the which the soule of so holy a prophet was not subiect Daemoniacis incantationibus vti videtur De mirabilib scriptur 2. cap. 11. Bellarmine answereth that Samuel preuented her enchantment and came vp voluntarily Ans. The text is contrarie vers 11. for the woman first asketh Saul whom she should bring vp that is by her charmes and incantations and he sayd bring me vp Samuel Argum. 2. Quomodo Saul c. How could Saul obtaine to heare a Prophet speake from the dead whom God vouchsafed not to answere by Prophets aliue The text is that God gaue him no answere neither by Prophets nor by dreames therefore I haue called for thee vers 15. Ergo it was not Samuel for then God should haue giuen him answere by Prophets Argum. 3. If it had been Samuel he would not haue told a lye vnto Saul saying to morowe thou shalt be with me Magno quippe interuallo separari bonos à malis legimus for we reade that the good are separated from the bad by a great distance after this life as it appeareth in the storie of Diues and Lazarus August ad Simplician ibid. Bellarm. He sayth as much as you shall be dead noting the generall condition not the particular state of the dead Ans. This phrase in scripture importeth and implieth also the particular state of those that are departed as 2. Sam. 12.23 Dauid saith of his child I shall goe to him he shal not come to me And Luk. 23.43 Christ saith This day shalt thou be with me in Paradise In both places it signifieth to be in rest and ioye in the same place where they are with whom they are sayd they shal be Ergo it must be so taken here Argum. 4. If it had been Samuel Vtique vir iustus non permisisset se adorari The iust man would not haue suffered himselfe to be adored and worshipped as the diuell doth take it at Saules hands to be worshipped of him For the text sayth he enclined his face toward the ground and bowed himselfe or worshipped August quaest ex veteri testam 27. THE SECOND QVESTION CONCERNING Purgatorie THe question hath three parts first whether there be any Purgatorie for soules to be purged cleansed in after this life Secondly of other circumstances and matters that doe belong thereunto Thirdly of praier for the dead THE FIRST PART WHETHER THERE BE any Purgatorie after this life The Papists THere is they say a certaine infernall place in the earth called Purgatorie in the which as in a prison house the soules which were not fully purged in this life are there cleansed and purged by fire before they can be receiued into heauen Bellarm. de Purgator lib. 1.1 lib. 2.6 Rhemist Matth. 12. sect 6. Argum. 1. Zachar. 9.11 Thou hast loosed thy prisoners out of the pit where was no water Psalm 66.12 We went through fire and water These and such like places the Iesuite vnderstandeth of Purgatorie Lib. 1. de Purgator cap. 3. Ans. First the Iesuite brought this place before to proue that there was Limbus Patrum and now he maketh it serue for Purgatorie thus they can make the scripture to speake what they list themselues But Purgatorie and Limbus Patrum are two diuers yea and contrary things for the Limbus was onely for those that liued before Christ Purgatorie began since the Limbus was voyde of payne and punishment so is not Purgatorie wherefore if the Lake or pit in Zacharie signifie Purgatorie it maketh nothing for Limbus and if it serue for Limbus then they misse of a place for Purgatorie But indeede it signifieth no such thing but is taken onely in that place for the affliction and miserie of this life as we shewed out of Augustine And so doth he also expound such and the like places out of the Psalmes as Psalm 86.13 Thou hast deliuered my soule from the lowest graue Quid sayth he est lacus infimus nisi profundissima miseria qua non sit profundior What els sayth he is the lowest pit or graue but the lowest degree of miserie then the which there can be no greater Argum. 2. Luk. 8.55 Her spirit came againe and she arose Christ raised the rulers daughter to life This euidently sheweth that there is a third place beside Heauen and Hell for the soules that are there cannot returne againe Rhemist Ans. Surely a goodly argument the spirits of Lazarus and of the Maide returned Ergo there is a third place and why may you not thinke that their soules were whereas the soules of other righteous are And why may not the Lord bring at his pleasure if it pleaseth him the soules at rest into their bodies againe Fulk 8. sect 5. Argum. 3. Of all other they most insult and beare themselues bolde vpon that place of Saint Paul 1. Corinth 3. which being rightly vnderstood doth not helpe them anything at al vers 13. The fire shal trie euery mans worke vers 15. if any mans worke burne he shall suffer losse but he shall be safe himselfe yet as it were through the fire Bellarm. Rhemist by fire here vnderstand the flames of Purgatorie by wood stubble strawe veniall sinnes which must be purged by that fire Rhemist 1. Cor. 3. sect 3. Ans. First by the precious matter here as of gold siluer are not the workes of charitie vnderstood but the preaching of sound doctrine by straw and stubble and wood and other combustible matter the affectation of eloquence and corrupt teaching of the truth yet holding the foundation not veniall sinnes as the Rhemists affirme and this Bellarmine also granteth Secondly fire is here taken allegorically as the rest of the words are of gold siluer stubble neither can it be taken for their Purgatorie fire because it trieth the workes onely not the persons and all must be tried by this fire as well those that build gold and siluer as the
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
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
chapter of Iohn cannot be so vnderstoode as they expound it First Christ speaketh not onely of the sacramentall eating of his flesh and drinking of his blood but generally of the spirituall participation by fayth whether in the sacrament or without which is wrought in vs by the holy Ghost 1. If it be vnderstoode of the sacrament then it will follow that no man can be saued vnlesse he doe receiue the sacrament for Christ saith vers 53. Except you eate my flesh and drink my blood you cannot haue life in you This I am sure they will hardly grant that the Eucharist also should bee necessarie as they make Baptisme to saluation 2. If Christ hath relation to the sacrament then must it of necessitie bee ministred in both kindes for in euery place he ioyneth both these together the eating of his flesh and drinking of his blood Augustine also thus writeth vpon these wordes Hoc est manducare illam escam illum bibere potum in Christo manere illum manentemin se habere This it is to eate that flesh and to drinke that drinke to abide in Christ and to haue him abiding in vs but this may be done without the sacrament Ergo it is not necessary to vnderstand it of the sacrament Secondly though we should graunt that this whole treatise Iohn 6. may fitlie be referred to the sacrament yet the wordes must be taken figuratiuelie for the spirituall eating and drinking of Christ in the sacrament and not otherwise 1 Vers. 35. Christ so expoundeth his owne words I am the bread of life he that commeth to me shall not hunger and he that beleeueth in me shall not thirst To eate then and to drinke Christ is to beleeue in him 2 Christ vnderstandeth another manner of eating of his flesh then the Capernaites did But they imagined that Christ would giue his very flesh and blood to bee eaten And therefore they went away offended and sayd This is an hard saying vers 60. Therefore Christ to correct their erronious conceit sayth vnto them that his words were spirite and life that is spiritually to be vnderstoode verse 63. So Augustine interpreteth those wordes of Christ as if he had sayd Spiritualiter intelligite quod locutus sum You must vnderstand spiritually that which I haue sayd You shall not eate this body which you see nor drinke that blood which shall be shed for you Sacramentum vobis aliquod commendaui spiritualiter intellectum viuisicabit vos I haue commended a certaine mystery and sacrament vnto you which being spiritually vnderstood shall quicken you The Papists ARgum. 3. Christ in the institution of this sacrament sayd vnto his Apostles after hee had giuen thanks and blessed Hoc est corpus meum This is my bodie that is that which is contayned in this bread or vnder the formes of this bread is my very body Bellarm. cap. 9. So that these wordes must needes be taken properly not to bee a trope or figure 1 It is not the manner of the scriptures to set down flatte precepts and commaundements and directorie rules in obscure termes or figuratiue speeches but plainely and euidently therefore it is not like that Christ being now to prescribe vnto his Apostles the perpetuall lawe and forme of this sacrament would speake obscurely 2 Though he spake by parables and signes to the Pharisies yet there was no cause why he should so doe none being present but his Apostles Bellarmin ibid. Ans. 1. It is very well that you will now though I thinke vnawares grant vnto vs that the precepts and rules in scripture are set downe simply and playnely wherefore the scriptures cannot bee so hard and obscure as you would beare vs in hand they are for if the precepts and rules of fayth be euidently in scripture expressed as you seeme to confesse what reason haue you to keepe back the people from the reading of scripture 2 It is false that the scriptures vse no figures nor tropes in the declaration of the lawes and sacraments of the Church for sayth not Saint Paul speaking of the sacraments of the Iewes Petra erat Christus the rock was Christ 1. Cor. 10.4 that is signified Christ Likewise in the 17. vers We that are many are one bread that is our spirituall vnitie and coniunction is represented in that we are partakers of one bread 3 Sometimes our Sauiour would speake darkely being alone with his Apostles thereby to stirre them vp more diligently to attend vnto his wordes as when he biddeth them beware of the leauen of the Pharisies Mark 8.15 Yet this speech of our Sauiour Christ vttered in the hearing of his Apostles This is my bodie was neither so darke nor obscure that the Apostles neede much bee troubled about the vnderstanding Nay many things being spoken in borrowed and metaphoricall wordes are vttered with greater grace and carrie a fuller sense When Christ sayd I am the doore Iohn 10.9 I am the vine Iohn 15.1 he spake by figure as he doth here for neither was he a vine or a doore as the bread was not his bodie Yet which of the Apostles was there that vnderstoode him not when he called himselfe a vine and a doore Neither could they doubt of our Sauiour Christs meaning here Contra. Now on the other side we will make it playne that these words of Christ are spoken tropically 1 Where Christ sayth according to Saint Luke This cuppe is the new Testament in my blood Luk. 22.23 we must needes admitte a double trope or figure for first the cuppe is taken for that which was contayned in the cuppe Secondly the wine in the cuppe was not the newe Testament but a signe of the new Testament If then in one parte of the sacrament hee spake by a figure why not also in the other when he sayth This is my bodie that is a liuely signe and seale thereof 2 It is no vnusuall phrase in the scripture to say this is that is signifieth as Genes 17.10 Circumcision is called the couenant it selfe where it was a signe onely of it And Exod. 12.11 the Lambe is called the Lords passeouer which it betokened onely In the same sense Christ sayth This is my bodie that is exhibiteth and representeth vnto you my bodie Augustine so expoundeth these wordes Non dubitauit Dominus dicere Hoc est corpus meum cum daret signum corpus sui Christ doubted not to say This is my bodie when hee gaue a signe and sacrament of his bodie The Protestants THat Christ is present with all his benefites in the sacrament wee doe willingly graunt neither doe we thinke that the elements of bread and wine are bare and naked signes of the bodie and blood of Christ but Christ is verily by them exhibited vnto vs and spiritually by fayth we are truely made partakers of his precious bodie blood not that Christ descendeth from heauen to vs but we ascend by faith and in spirit vnto him yea we confesse
sed ad arbitrium Dei orationes sanctorum Sinnes are not loosed or retained at the pleasure of men but according to the will of God and praiers of his Church The Papists error 24 2. THe satisfactorie and meritorious workes of the Saints which doe abound being communicable and applicable to the faithfull that want are the very ground of the indulgences and pardons of the Church and the very treasure thereof and to be dispensed according to euery mans neede by the pastors of the Church 2. Corinth 2. sec. 5. Coloss. 1. sect 4. The Protestants HEre are many blasphemies and vntruthes couched together 1 That a mans penalties may exceede and bee greater then his sinnes and so his abounding may supplie another mans want for thus the Rhemists say which cannot stand with the iustice of God to punish a man more then he hath deserued And it is contrarie to the Scriptures Enter not into iudgement with thy seruant for in thy sight shall none that liueth be iustified Psalm 143.2 And Iob saith If the Lord should call him to account he should not answere one to a thousand 9.3 2 How can the Church gouernours dispense the merites of one to another Who made them stewards of another mans good Yee say also the contrarie your selues That the abounding passioÌ„s of the Saints are applicable to others by the sufferers intention Rhem. 1. Colo. 2.2 Then not by the Churches dispensation 3 It is a great blasphemie that one may bee holpen by another mans merites and it doth derogate from the death of Christ whose onely merites are the treasure and storehouse of the Church The most righteous man that euer was can but saue his owne soule Ezech. 14.14 And that onely by Christ. Augustine saith Vnusquisque pro se rationem reddet nec alieno testimonio quisquam adiuuatur apud Deum vix sibi quisque sufficit c. Euery man shall giue account for himselfe before God no man is holpen by the testimonie of another the testimonie of his owne conscience doth hardly suffice for himselfe The Papists 3. THe dispensing of pardons and indulgences is onely committed they say error 25 to the chiefe magistrates the Popes and Bishops and as the Bishops in their Diocese haue especiall cases reserued to themselues wherein inferiour Priests are not to deale so the Pope hath also his proper reseruations wherein other Prelates are not to meddle Concil Trident. sess 14. cap. 7. The cases reserued to the Pope are 51. in number Fox pag. 785. The Bishop of Paris ann 1515 reserued these cases to himselfe to dispense in murder witchcraft sacrilege heresie simonie adulterie ex Tileman Heshus loc 9. de poeniten err 63. Likewise the yeares of their pardons are limited Bishops may not exceede 40. dayes pardon the Pope may be lauish in his hundreds and thousands yea and this reseruation of cases standeth not onely with the externall policie of the Church but is of force euen before God Concil Trident. sess 14. cap. 7. The Protestants WE will not much contend with them about reseruation of cases for wee acknowledge no such power to giue pardons or indulgences either in superior or inferior Priests yet wee will shew how this deuise of theirs standeth not with their owne doctrine Argum. 1. It is a greater power to remit the sinne then to release the punishment but euery Priest hath the greater power as they say to remit sinnes yea as fullie as hath the Pope himselfe Allen in his booke of pardons cap. 2. Ergo why haue they not the lesse power which is by indulgence to dispense with the punishment And that of these two the remission of sinnes is the greater it is confessed by the Rhemist 2. Corinth 2. sect 6. Argum. 2. In the point of death the reseruation of cases hath no place but at that time euery Priest may absolue from all manner sinnes and punishment Concil Trident. sess 14 cap. 7. But euery houre is with some and ought to be with all the point of death because we are vncertaine when it commeth and therefore ought alwaies to be in a readines Therefore euen by their owne rule euery Priest hath at all times authoritie to absolue in all cases Againe if those words of Christ be spoken to all ministers and preachers of the Gospell Iohn 20.22 Whose sinnes ye reteine c. which cannot bee denied to them all then is committed equally that power of binding and loosing which is exercised by the preaching of the word THE NINTH QVESTION OF THE ceremonies and circumstances of penance The Papists error 26 1. THey enioyne their penitent Clients to poll their heads and their women to weare a vaile to goe in black to put on sackcloth to looke sowrely and such like presumptions they haue concerning the habite of those that doe penance Bellarm. lib. 1. de poenitent cap. 22. The Protestants OVr Sauiour cleane contrarie biddeth his Disciples not to looke sowrely nor to disfigure themselues when they fast and repent or to shew any other outward token of their sorrow but to doe it secretly betweene themselues and God to wash their face to annoynt themselues with oyle that it appeare not to men that they fast Matth. 6.16.17 Augustine also answering a certaine obiection that young men newly married might make How can I shaue my head or change my habite saith thus Vera conuersio sufficit tibi sine vestimentorum commutatione The true conuersion of the heart may suffice thee without changing of thy vesture The Papists error 27 2. THey enioyned them to fast bread water certaine dayes in the weeke to lie hard to absteine from marriage or to doe some great almes deedes to satisfie for their sinne Bellarm. ibid. to goe a pilgrimage and such like workes of penance were prescribed them The Protestants TRue repentance consisteth not in such outward exercise of the bodie but is a conuersion rather of the heart It was the manner of hypocrites idolatâ—rs and superstitious men to seeke to appease their Gods with afflicting of their flesh as the Gentiles did cut their hayre Deut. 14.1 Baals Priests did launch their flesh 1. King 18.28 Argum. What is to be thought of such punishing of the carkasse Saint Paul sheweth Coloss. 2.23 He calleth it voluntarie religion or superstition in not sparing the bodie when men doe not vse such outward exercises of fasting and abstinence for the chastisement of the flesh to subdue it to the spirit but with an opinion of meriting thereby preferring them before the faith and conuersion of the heart as the papists doe Augustine saith Non sit satis quòd doleat sed ex fide doleat non semper doluisse doleat Let it not suffice to bee sorrowfull but let his sorrowe proceede of faith and let it grieue him that hee is not alwaies grieued for his sinne So then true repentance is especially an inward worke of fayth rather then an exercise of the body and it ought alwayes
the holy and blessed babe in the constitution both of bodie and soule excelled the common condition of all other infants for as he was voyd of originall sinne so he was without the effects and fruites thereof which doe shewe themselues in children for neither suffered he the like pangs and infirmities in bodie being in his infancie as other children doe that are vexed and tormented in bodie neither was he subiect to the vnreasonable and brutish motions of the minde which are in children Therefore Augustine sayth Hanc ignorantiam animi infirmitatem quam videmus in paruulis nullo modo fuerim in Christo paruulo suspicatus This kind of ignorance and infirmitie of minde which is in children I cannot thinke to haue been in the babe Christ. And what ignorance and infirmitie he meaneth afterward he expresseth Cum motibus irrationabilibus perturbantur nulla ratione nullo imperio cohibentur When their brutish and vnreasonable motions come vpon them they are ruled neither by reason nor any other gouernment These infirmities both in bodie and soule wee denye to haue been in Christ and yet we doubt not to conclude that as Christ grewe in stature of bodie as Augustine sayth Mutationes aetatum perpeti voluit ab ipsa exorsus infantia He passed through the ages of mans life beginning with his infancie so likewise as the scripture sayth he increased in wisedome Luk. 2.52 AN APPENDIX OF THE MANNER of Christs birth The Papists THey say Christ came out of his mothers wombe the clausure not stirred as error 99 he passed thorow the doores when he came in to his disciples the doores being shut Iohn 20.19 and as he passed thorow the stone arising out of the Sepulchre Rhemist annot Iohn 20. sect 2. Bellarm. de Eccles. lib. 4. cap. 9. The Protestants 1. IT can neuer be proued that Christs bodie came either thorowe the wood of the doores or thorowe the stone of the Sepulchre or clausure of his mothers wombe And concerning the last the scripture is euident to the contrarie where it is sayd that our Sauiour Christ was presented to the Lord according as it is written Euery male that first openeth the matrix c. Luk. 2.29 2. We graunt that both the birth of Christ his rising out of the graue his comming in the doores being shut was strange and miraculous because one substance gaue place to another for a time and after the passing of his bodie the place remained whole and shut as before but not in the very instant of passing The red sea gaue place to the Israelites while they passed and closed together againe so did the prison doores open miraculously to the Apostles Act. 5.19 An incredulous Iewe seeing the eare of Malchus so soone healed would not haue thought that Peters sword went betweene it and his head as we are sure it did So we say concerning the birth of Christ that the place gaue way while he passed and closed vp afterward againe as before Augustine bringeth in Christ thus speaking Ego viam meo itineri praeparaui and a little after transitu meo illius non est corrupta virginitas I made a way for my selfe out of the wombe neither by my passage was her virginitie lost Christ had a way out of his mothers wombe but if the clausure had not giuen place there had been no way made Againe he sayth Spatia locorum tolle corporibus nusquam erunt quia nusquam erunt nec erunt Take away space of place from bodies and they shall be no where and if they be no where then are they not at all But the Papists in saying that Christ went thorow the very substance and corpulence of things doe take away from his bodie his proper place for two substances cannot be in one place and therefore they destroy the nature of his bodie THE THIRD PART WHETHER CHRIST suffered in soule The Papists THey vtterly denie that Christ felt any paine or anguish in soule vpon the error 100 Crosse otherwise then for griefe of his bodily torments but doe charge them with horrible blasphemie that doe so affirme Rhemist Math. 27. sect 3. 1. The scripture doth ascribe the worke of our redemption and reconciliation only to the blood of Christ vpon the Crosse Coloss. 1.20 Ephes. 1.7 Ergo the death of the bodie of Christ without any further anguish in soule was sufficient Bellarm. de Christi anima lib. 4. cap. 8. Ans. 1. By the blood of Christ vpon the Crosse must needes bee vnderstood all the parts and circumstances of his passion both his sufferings in bodie and soule for if it should be vnderstood properly the blood of Christ onely were sufficient and so his bodie and flesh should be excluded and if the shedding of his blood be taken simply we shal finde that it was no part of his death for his side was pearced whereout issued water and blood after he had yeelded vp the ghost and all the torments of death were past yea after he had vttered these words vpon the Crosse It is finished that is he had payd the full raunsome for mankind Iohn 19. vers 30.34 Wherefore by his blood must be vnderstood by a Synecdoche when one part is taken for the whole all the other paines and torments which he suffered in his flesh Secondly yea and the paines of the soule to are by that speech fitly expressed for the blood of euery creature is the life thereof Genes 9.4 Leuit. 17.14 But the soule is the life of man Ergo not vnproperly by the shedding of Christs blood euen the vexation and at the last the expiration of his soule and so his whole passion both in body and soule is signified Wherefore as in those places alleadged we read the blood of Christ or the blood of the Crosse so otherwhere in more generall termes the Apostles call it The dying of Christ 2. Cor. 4.10 And the suffrings of Christ 1. Pet. 4.13 Argum. 2. If Christ when he cried out vpon the Crosse O God my God why hast thou forsaken me had felt the wrath of God and despaired of his help he should most greeuously haue sinned Bellarm. ibid. Ans. 1. It cannot be that Christ thus cried out for the paine of bodily death for then he had beene of greater infirmitie then many of his seruants that in the midst of extreme torments neuer complained And therefore it must needs be the burthen of the wrath and curse of God that he endured for our sinne that made him so to cry out vpon the crosse 2. Neither doth it follow that Christ vttered those words in despaire but only to shew the great anguish trouble and perturbation of his spirite being vpon the crosse considered now as a meere man his diuine nature and power repressing and hiding it selfe for a time and although in the vexation of his soule he thus cryed out yet he was not altogether left comfortlesse in spirite in that he said My God
be in the hart of the earth is nothing els but to be within the earth according to the Hebrew phrase as Exod. 15.8 The hart of the Sea that is within the Sea So Christs body was in the earth it lay hid as it were in the bowels of the earth 3. This exposition is against themselues for if Christ went downe to the very hart and midst of the earth which is the center then he descended to the place of the damned for neither Limbus Patrum nor Purgatory are in the center or lowest part of the earth by their opinion but they themselues holde the coÌ„trary for they say that Christ by descending deliuered soules out of the two vppermost hels Limbus and Purgatory but not out of the nethermost hell which is the place of the damned Rhemist Luke 16. sect 8. Also it should follow of this their interpretation that the soule of Christ was as long in hell as his body in the graue which is against the opinion of many Papists Argum. 2. Luke 8.31 The Deuils desired Christ that he would not send them into the deepe what is that els but the lowest region of the earth where hell is which Saint Paul calleth the lowest partes of the earth Bellarmine Ans. We deny not but that God hath prepared and that there is a place of vnspeakable torments ordeined for the deuill and his angels and all damned soules but that this place should be in the center of the earth the places alleadged proue not for the word Abyssus translated the deepe is sometime taken figuratiuely in a metaphore as Rom. 11.33 O the deepenes of the wisedome of God the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not much varying in signification from abyssus so the place of their punishment is saide to be a great depth that is a place of vnsearchable and vnspeakable miserie and horror Neither must this word abyssus of necessitie be referred to the earth for there are abyssi maris the depths of the Sea Exod. 15.8 as well as of the earth The lower places which S. Paul speaketh of Eph. 4. may be either vnderstood generally of the whole earth which is pars mundi infima the lowest part of the world or els of the great abasing of Christ from heauen to earth being God to become a seruant as also the graue of Christ was that lowest part of the earth for the Apostle saith in the comparatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lower not the lowest and so your vulgare Latine translateth inferiora not infima terrae but hel is the lowest part the graue is saide to be the lower The Protestants THat there is a locall place of torment prepared for the deuill and his angels we doubt not being so taught in the Scripture Math. 25.41 A place of darkenes 2. Pet. 2.4 Farre distant from the heauenly mansions of the blessed Luke 16.26 Neither doe we deny but that it may be in the earth or wheresoeuer els it pleaseth God but wheresoeuer hel is there is but one that deuision of hell into three or foure regions we vtterly condemne as a meere deuise of man without Scripture and this we say that the place of hell causeth not the torment but the wrath and curse of God for euen out of hel God may make a man to feele the torments of hell as we doubt not but our Sauiour Christ did for vs and our redemption vpon the crosse Argum. 1. It is possible to feele the paine of hell in the soule although not â—n the proper and appointed place of hell as Iob complaineth The arrowes of the Almightie are in me the venime thereof doth drinke vp my spirit and the terrors of God fight against me And therefore he saith his griefe was heauier then the sand of the Sea Iob. 6.4.14 Iob felt euen the hell of conscience in himselfe for the time yea our Sauiour bare the burthen of his fathers wrath vpon the Crosse as we haue shewed before Ergo it is not the place that maketh hell Argu. 2. Hell is nothing els as the Scripture defineth it but to be cast into vtter darkenes There shal be weeping and gnashing of teeth Math. 25.30.22.13 The darkenes causeth weeping horrible gnashing of teeth the vnspeakable punishment both of body and soule this darkenes is not the absence of the light of the sunne for neither shall the Saints in heauen haue that light because they neede it not Apoc. 22.5 And it shal be a place of darkenes to the damned angels which haue no vse of the Sunne light they also are reserued in chaines of darkenes Iude 6. as they are no materiall chaines so neither is it an outward darkenes but the absence of Gods fauour and the light of his countenance as the people are saide to haue sit in darkenes before the light of the gospell by the preaching of Iesus Christ did shine vnto them Math. 4.16 But they much more shal be and are kept in darkenes that are condemned to hell where they feele nothing but the horror of Gods wrath his eternall and endlesse curse with vnspeakable torments now in soule and afterward both in body soule without all comfort or hope of refreshing vtterly excluded from the presence of God wherefore it is not the place but the wrath of God and absence of his spirite that causeth such endlesse and vnspeakable punishment Argu. 3. As for your distinction of hell the brim whereof you say is Limbus patrum the middle parte Purgatory the lowest and nethermost hel it selfe the place of the damned in Augustines time it was not knowne for first that the bosome of Abraham was part of hell he vtterly denyeth Apparet non esse membruÌ„ inferorum tantae illius foelicitatis â—inum That bosome of so great blisse can be no meÌ„ber or part of hel Epist. 99. Again Purgatory he vtterly refuseth acknowledging but two places heauen for the faithfull hell for the damned and vnbeleeuers Tertium locum penitus ignoramus imo nec esse in scripturis sanctis inuenimus A third place we are vtterly ignorant of yea we finde in holy Scriptures that it is not August hypognost THE NINETEENTH CONTROVERSIE OF MATTERS WHICH ARE IN QVESTION concerning the diuine nature of Christ. THis controuersie containeth three Questions First whether Christ be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of him selfe Secondly whether he be mediator as God or man or as both Thirdly whether he haue by his desertes purchased any thing for himselfe THE FIRST PART WHETHER CHRIST be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of him selfe The Papistes error 103 THey deny that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of himselfe and affirme that he had not onely his person but his substance of his Father whereupon they are bolde to charge Caluine with blasphemy for saying that Christ is God of himselfe as well as the Father Rhemist Ioh. 1. sect 3. Argum. The word was with God to wit the sonne is with
my God which wordes must needs declare an inward confideÌ„ce and assured trust in God The Protestants WE holde it was necessary for our redemption that Christ should not onely suffer bodily paines but also feele the very anguish and horror of soule that as by his death we are redeemed both body and soule so he should pay the ransome for both in his body and soule 1. That our Sauiour suffered great anguish in soule the scripture testifieth for before his suffring in his body vpon the crosse being in the garden he saith of himselfe My soule is heauy vnto death at the same time being grieuously troubled he sweat water and blood and last of all hanging vpon the crosse he cryed out By those effectes it is euidently proued that there was a greater feare in him then of the death of the body for many holy Martyrs haue without any shew of such griefe endured horrible torments in the flesh and therefore consequently it followeth that those things proceeded from the griefe of his soule as the Apostle sheweth Heb. 5.7 He offered vp praiers with strong crying and teares to him that was able to saue him from death and was heard in that which he feared If it had beene onely feare of bodily death what need such strong cries with teares And the text is plaine that he was heard that is saued froÌ„ the death which he feared but he was not saued from the bodily death for he died and gaue vp the ghost wherefore it was the great horror of soule that caused him to feare Bellarm. answereth for all this that it was the bodily death which he feared but not of necessitie because he could not otherwise choose but willingly he would abide this brunt also of the feare and sorrow of death Voluit poenam maeroris timoris subire vt redemptio esset copiosae And heerein he exceedeth all other men that haue suffered for they are ridde from feare because God giueth them greater comfort and they regarde not the present torment but Christ willingly and of his owne accord drew himselfe into this agonie of feare Ans. 1. That Christ as he was God had determined and set it downe to dye for the world it is not to be doubted of but that as he was man he had not a desire to escape death as being ignorant of Gods determination it is contrary to the Scriptures which make mention of his earnest praier that he made thrice that the cup might passe Math. 26. Therefore Christ willingly entred not into that agony of feare in his humane desire but as submitting himselfe and his will in obedience to his fathers will 2. He is contrary to him selfe in saying that Christs bodily sufferings were sufficient for our redemption and yet graunteth that Christ vt redemptio esset copiosa That our redemption might be more full would abide also the smart of the feare of death If he feared but the bodily death as he saith yet was he troubled in soule and therefore besides bodily paine he suffered anguish in his soule Argum. 2. Act. 2.24 Whom God hath raised vp saith S. Peter and loosed the sorrowes of death for it was impossible that he should be holden of it Ergo Christ suffered the sorrowes of death and felt the wrath of God which caused those sorrowes The vulgare Latine hath the sorrowe of hell solutis dolorib infernâ— which pincheth the Papists very sore for how could Christ be loosed from the sorrowes of hell if first he had not beene helde of them That which Bellarmine answereth that Christ loosed the sorrowes of hell for others which were to be deliuered is but a poore shift for the text is plaine It was impossible that he that is Christ himselfe should be stil holden of it it is spoken of the holding of Christ and not of any other Argu. 3. The prophet Esay saith He was wounded for our sins and broken for our iniquities the chastisement of our peace was vpon him and with his stripes are we healed Esay 53.5 But we could haue no peace with God vnlesse all the punishment due vnto vs for our sinne had beene vndertaken by Christ wherefore seeing we by our sinne had deserued to be punished both in body soule it was necessary that our redeemer should be wounded and broken wholly for vs for how els by his stripes should we wholly be healed Augustine thus reasoneth against Felicianus the Arrian and proueth that Christ tooke not onely humane flesh but an humane soule Si totus homo periâ—â— c. If man wholly were lost saith he he had wholly need of a Sauiour and if he wholly needed a Sauiour Christ by his comming wholly redeemed him therefore Christ tooke vpon him the whole nature of man both body soule for if since the whole man hath sinned Christ onely had taken our flesh the soule of man should still remaine guiltie of punishment haec Augustine cont Felician cap. 13. By the same reason we proue it was necessary that Christ should suffer both in body and soule by the which Augustine inferreth that Christ tooke both body and soule he did assume them both to redeeme both But he redeemed vs not in being borne for vs or walking or preaching heere vpon earth although these were preparations to his sacrifice but by dying and suffering for vs Ergo he suffered both in body soule the punishmeÌ„t due vnto sinners They grauÌ„t that Christ suffered anguish in soule yet not properly in the soule but onely for the bodily death which was no part of the punishmeÌ„t of the soule which consisted in the very sense and feeling of Gods wrath and the torments of hell due vnto mankinde for their sinnes This punishment of the soule ought also necessarily to haue beene vndertaken by Christ being the redeemer both of body and soule THE FOVRTH PART WHETHER CHRIST descended in soule into hell to deliuer the Patriarkes The Papists THey doe beleeue that Christ according to his soule went downe to hell to error 101 deliuer the Patriarkes and all iust men there holden in bondage til his death Rhemist Act. 2. sect 12. Argum. 2. He that ascended is he that descended first into the lowest parts of the earth Ephes. 4.9 that is into hell the which is the lowest place in the earth Bellarm. cap. 12. Ans. 1. The earth it selfe is in respect of the world the lowest part so that here one parte of the earth is not to be compared with another but the whole earth in respect of the high heauens hath the name of the lower partes so is it taken Psal. 139. ver 15. Thou hast fashioned me beneath or in the lower partes of the earth But Dauid I trust they will not say was borne in hell because he speaketh of the lower partes of the earth consul Bez. in hunc locum So that by the descending of Christ into the lowest partes of the earth is meant nothing els but the lowest and extreamest degree