virgin Mary might not baptize as Epiphanius noteth haeres 97. and so prophane that holy sacrament in altering Christes institution But rather we say with Tertullian de paenitentia Wee are not washed that wee may cease to sinne but because we haue ceased to sinne seeing in heart wee are washed Which words because Bellarmine lib. 2 de effect sacrament cap. 10. can not answere he full wisely maketh as if hee neuer sawe them and saieth nothing vnto them And nowe to returne to the Obiection Howsoeuer saint Augustine esteemeth of the necessitie of Baptisme he teacheth with vs the true vse of Baptisme against the Papists euen in the booke alleaged by Bellarmine speaking of the infants hee saieth thus Lib. 1. ca. 26. They stand in neede of those benefites of the Mediatour That they beeing offered by the Sacrament and charitie of the faithfull and so beeing incorporate into the body of Christ which is the Church may be reconciled vnto God that they may bee made in him liuing safe deliuered redeemed and lightened Marke that Saint Augustine most plainly ascribeth vnto the sacrament to offer and incorporate vs into the church but to God not to the sacrament to quicken saue deliuer redeeme and lighten vs. And seeing we see that S. Augustine in the place alleged by Bellarmine maketh nothing for him but in the same booke in an other place maketh much against him let vs see what other of the ancient Fathers doe gather out of that place of saint Iohn whether they reason out of it as Bellarmine doeth Chrysostome out of this place sheweth Homil. 24 in Ioh. that in that water spoken of there is represented vnto vs our Buriall Mortification Resurrection life and addeth As it is an easie thing for vs to bee dipped in and being pulled out to breathe againe euen so is it for God to burie our old man to put on vs the new man And hereby thou mayest vnderstand that the vertue of the Father the Sonne and of the holy Ghost fulfilleth all these things What can be more plaine than these words of Chrysostom to teach vs that this working vertue is ascribed vnto God and nothing at all to the Sacrament Theophilact in Ioh. 3. as the Papists teach vs. And yet Theophilact is more plaine Euen as in this bodily seede Gods grace worketh all euen so in Baptisme the Water is but an vnderling and it is the Spirite that worketh all So that I cannot see how this ancient Father if he had directly spoken against this popish doctrine whereby they ascribe so much vertue vnto the Sacrament coulde haue vsed if hee had liued in our time more effectuall wordes to reprooue the same If then wee graunt that that place speaketh of Baptisme as many of the Fathers haue thought yet that which the Papistes inferre thereupon followeth not for wee see the working of grace is onely attributed to the spirite of God contrary to that they doe teach Bellarm de Sacrament lib. 2. cap. 3 For they will needes haue vs to beleeue that the Sacrament it selfe by receiuing of it giueth grace But good reasons may be yeelded why by water in that place the water of Baptisme can not be meant First because our sauiour Christ spake there to Nicodemus who knew nothing of the principles of religion and therefore Christ teacheth him that we haue not in our selues any thing to worke our saluation but wee must be borne anew It is vnlikely that our sauiour Christ would instruct him of the necessitie of baptisme who as yet neuer knewe the promises which in baptisme are sealed vp vnto vs. Secondly Verse 6. Christ going about afterwardes to explane his meaning in the next verse maketh mention of the spirite onely and not of the water whereas if he had spoken of baptisme and had made it of such absolute necessitie that in no case a man might be saued without it hee would not haue left it out in that place especially where hee sheweth how we are borne anew Thirdly that which is done in the sacramentall water may very well be perceiued both of them that feele it and of them that see it or heare it but this new birth that is spoken of in that place how it is wrought a man can not perceiue as our sauiour Christ telleth vs Therefore by likelihoode Verse 8. not the water of baptisme is there spoken of but that water which God promiseth by his Prophet Ezechiel and is called Ezec. 36.24 the cleane water because of that notable cleansing and holinesse which no materiall water be it neuer so excellent can worke but onely Gods cleansing spirit that is The cleane water there spoken of And this is the onely argument out of the scriptures which Bellarmine hath for the necessitie of Baptisme But in his second booke where he speaketh of the sacraments in generally what force they haue hee alleageth some moe Lib. 2. cap. â— de Sacram. as that of saint Iohn the Baptist Hee speaking of Christ baptizeth with the holie Ghost and with fire Matth. 3.11 His reason is sufficiently answered by gathering it into an argument Christ baptizeth with the holy Ghost therefore baptisme of it selfe giueth grace For the question among vs is what vertue is in the Sacrament it selfe and he telleth vs what Christ can do in it As if he should say Christ when hee healed him that was borne blind made clay of spittle and bade him go wash in Siloam Ioh. 9 therefore the clay put vpon the eies and the water of Siloam by their vertue made him to see Mar. 16.16 Againe He that beleeueth and is baptized shal be saued By this wee may as well conclude that faith saueth which in any wise the papists like not of as that baptisme saueth for it is said of both indifferently But let vs marke his argument againe that we may see how hee prooueth his assertion Hee that is baptized shall be saued therefore the sacrament of baptisme hath of it selfe that vertue to saue For this is it that hee must prooue But see how weakely hee performeth it First whereas Christ promiseth saluation to them that beleeue and are baptized Bellarmine draweth these words to declare how this saluation is wrought in vs which is not here handled Secondly Christ speaketh here of beleeuing or faith which directeth vs vnto him in whome our saluation that is promised in the word apprehended by faith and sealed vp in the sacraments is performed and perfected that is Christ Iesus And how doth this prooue the vertue of the sacrament in it selfe The like is to be saide of that place that he bringeth out of the Actes Actes 2.38 Amend your liues and bee baptized euery one of you in the name of Iesus Christ for the remission of sinnes As for his last place out of the scriptures which is out of Peter marke I pray you how he seeketh to hide the trueth saint Peter saith
that it seemeth vnanswerable euen in that respect that he trusteth so much in the strength of it I would not omit And it is this As by one mans disobedience many were made sinners so by the obedience of one many are made iust But saith he by Adams disobedience we were made indeede sinners and not only by imputation Therefore by Christ we are not by imputation only made righteous but also indeed What if I should answere master Bellarmine that this word As doth not signifie the likenesse in the maner of iustifying vs but in the act it selfe Namely that many were partakers of Adams sinne and many were made righteous by Christ For this word As doth not alwaies import an agreement or likenes in euery point Among many examples that may be alleadged this one may serue for all Ioh. 20.21 As my father sent me so sende I you But God sent him from heauen to take vpon him a nature that he had not with fulnes of al power and graces the apostles were not so sent So that we see that master Bellarmine can not soundly reason because of this worde As that this contrariety betweene the first and the second Adam must hold in euery point But what neede we to stand vpon so narrowe a point Because the argument pleaseth him so wel I wil yeeld to it and confesse it to bee most true And yet shall it nothing helpe maister Bellarmine his cause But in truth the summe of the doctrine that is taught in that place as Saint Augustine doth gather De peceat met remiss li. c. 3 cap. 28. it is this That as al in Adam die in whom al sinned so they that are quickned are quickned by Christ in whom they are all iustified But if hee will needes that this making of vs righteous whereof the apostle speaketh should be by our sanctification I haue shewed that it cannot heere be perfect But whensoeuer that shall bee perfected in vs we must ascribe the glory thereof vnto Christ For what haue we that we haue not receiued 1. Cor. 4.7 And that is the meaning of these words heere That by him many are made righteous But because that there is also another way wherby we are made righteous namely in that our sinnes are not imputed vnto vs and that Christs merit is accounted to vs as ours and that our aduersaries wil in no wise heare vs speake of that they shall yet heare how Saint Barnard writeth euen alluding vnto the wordes from whence this vnanswerable argument in drawen What saith he could man the seruant of sinne Epist 190. and bond-slaue of Sathan doe to recouer righteousnes lost Anothers righteousnes was assigned vnto him because he lacked his owne And then alluding to these wordes of S. Paul Why should not righteousnes come from another seeing guiltines came from another It is one that maketh vs sinners and another that iustifieth from sinne The one in his seede the other in his bloud Is there sinne in the seed of the sinner and is not righteousnes in Christs bloud And that we may know how he accompteth himselfe made righteous by Christ he addeth If the fault conueied to me is mine why should not the righteousnes giuen to me be mine And verily that is safer for me that is giuen me then that is bred in me Many things he hath in that place to this end wherby it appeareth that he knew his owne righteousnes would not serue his turne and therfore that he reposed his trust in Christ his righteousnes imputed to him which he calleth anothers righteousnes I might also let you see how substantially Fisher sometime bishop of Rochester proueth this Christ saith he did say to some Thy sinnes are forgiuen thee therefore no sinne remaineth But his owne friendes are ashamed of such arguments For we confesse as our creede teacheth vs forgiuenesse of sinnes But he should proue that wee are also so sanctified that whilest heere we liue we be without sinne And that his argument cannot doe Thus then wee see that although we haue in baptisme the promise of remission of all our sinnes sealed vp vnto vs yet we cannot say Prou. 20.9 I haue made mine heart cleane I am cleane from sinne That wee haue not of our selues free will or power to deliuer our selues from sinne CHAP. 24. THE PROTESTANTS OVr nature then being thus corrupted and our sinne hanging so fast on Heb. 12.1 as before I haue taught in the three last chapters we must needes confesse that when we would doe good Rom. 7.21 euill is present with vs. The light of our vnderstaÌ„ding is so darkened that not only A natural man perceiueth not the things of the spirit of God 1. Cor. 2.14 but euen the best men haue great need continually with the Prophet Dauid to pray Psal 119.12.34 O Lord teach me thy statutes Giue me vnderstanding As for our affections they are so froward that they wil not be subdued to the spirite of God but doe rather follow the flattering follies of inticing sinne Christes yoke we account too sore his burden too heauy so that if wee will come to Christ to serue and obey him we cannot vnlesse the father draw vs. Ioh. 6.44 Luc. 18.17 And if with the prodigall sonne we woulde but thinke to returne to our father againe â— Cor. 3.5 yet we are not sufficient of our selues to thinke any thing that is good as of our selues So that wee must pray Psalm 80. Psa 139.24 Psal 175. Psal 67.28 not only that God will Turne vs but also that he will leade vs in the way for euer And staie our steps in the path that our feete slide not and confirme euen vnto the end that which he hath begun in vs acknowledging the beginning of all good the continuance and ending in the same to be from him only Psal 119.36 who only can Incline our heart vnto his testimonies Psal 51.15 and open our lippes that our mouth may shewe forth his praise Psa 119.133 Phil. 2.13 and direst our steps in his word For it is God that worketh in vs both the will and the deede of his good pleasure Which will to doe good when he of his greate mercy hath wrought in vs by his spirit of regeneration wee confesse to be good but a free will it cannot be Because that although To will be present â— i th me yet I finde no means 〈◊〉 performe that which is good Free therefore that is to fry able to performe the good that it woâ—â— d it is not but willing it may be â— nd ready to obey sincerely THE PAPISTS BVt the Church of Rome will not heare of it that Adam by his transgression robbed both himselfe and vs of this free will to good they will not haue it quite lost or extinguished It needeth Concil Trid. Sess 6. can 5. saie they but to be stirred vp Ibidem ca. 5.
lay people And still there are that in corners seeke to perswade ignorant men and women that there can be almost no greater daunger vnto their soules than to reade the scriptures Wherein they shew themselues to be nothing of the minde of Phillip Acts 8.31 35 who forbade not the Eunuch to reade the scripture but taught him neither like to the fathers of the church some hundreds of yeares after Christ whose care was to exhort and drawe the people to the diligent reading of the same And whosoeuer they are that with diligence humilitie and prayer doe continue in the reading of the scriptures as wee see in sundry by experience shall be able in reasonable manner to auoyde and passe through those sixe impediments that I before alleaged out of Bellarmine and shall haue mindes exercised as the Apostle to the Hebrewes speaketh Cap. 5.14 and that not without great fruit to discerne good and euill And thus wee may see how litle the fathers make for that which the church of Rome teacheth in this point For the fathers say thus The scriptures are hard therefore you must reade them diligently The church of Rome cleane contrary The scriptures are hard therefore you must not reade them Therefore let vs detest as a most pestilent position that daungerous doctrine of the church of Rome knowing that whosoeuer be hee neuer so ignorant with reuerent reading seeketh to finde and with deuout prayer asketh knowledge of God shall finde much knowledge and comfort in his godly and christian exercise For Hieron ps 147. The word of God is most fat and fertile It hath in it all delicates And thus to conclude seeing the scriptures onely are Gods word and they are so sufficient and plentifull that in them the hungry may haue foode the poore treasure the rich direction the sicke physicke the whole diet the sorrowfull comfort the ignorant knowledge and the foolish true wisedome to be short seeing there for all wants we finde a remedy and seeing that rule is so true that it cannot deceiue so straight that it can not be crooked so constant to it selfe that it changeth not lastly seeing it is so easie that by diligence and prayer the godly may not learne onely but grow and increase daily from knowledge to knowledge let vs account them as deadly enemies to our soules who seeke to drawe vs from this sufficient and certaine written word of God to the doctrines or traditions of men what glorious names soeuer they giue them What shall wee then account of the popish crew that are not ashamed to teach the Scriptures to be daungerous because euill men abuse them so doth the drunkard drinke the glutton meate the prowd apparell the couetous riches and the euill men all Gods graces yet all these thinges are good and so is Gods word holy and vndefiled But nowe to the second point That only the Canonicall bookes of the old and new Testament are this written word or Scriptures CHAP. 5 THE PROTESTANTS SEing that the rule of the Catholike faith must be knowen De verbo dei lib. 1. cap. 2. and certaine for if it be not knowen it can not be a rule vnto vs if not certaine it is no rule at all as Bellarmine hath very wel noted only those scriptures which we according to the ancient vse of the Primitiue church and the common consent of those purer times do call Canonicall are that sure rule that can not deceiue for therefore haue they that name because they are for triall of doctrines as the rule or line for triall of workes it is certain that no other word can be that infallible word of God certaine rule of faith and religion but only the Canonical Scriptures These onely haue beene of the godly Fathers accounted to haue beene written by those whom God indued with his spirite for that cause Concil Laodicenum ca. 59. Hieron ad Paulinum prologo Galeato Out of these onlie the Fathers permit matters of controuersie to bee tried And in expounding of these that wee call Canonicall they haue bestowed their godly labours yea and them onely to bee certaine and such as were neuer doubted of among Catholike men De verbo dei lib. 1. cap. 4. Bellarmine himselfe confesseth and it is a ground or principle acknowledged of all men THE PAPISTS NOtwithstāding this name Canonicall which the ancient fathers haue giuen to these Scriptures onely to testify that they are only the certaine canon and rule of faith notwithstanding also such preheminence and excellency Bellarm. de verbo Dei li. 1. ca. 2. compared with that cap. 4. as not the Fathers onely but themselues also doe yeelde vnto the Canonicall scriptures to be of all other the most certaine rule and most infallible touchstone in all matters of controuersie the Councel of Trent is not ashamed to commaund and that vnder paine of beeing accursed to receiue these bookes that are contained in the Bible with like reuerence and deuotion and to make them of as good credite as the canonicall Scripture I say euen those Apocryphaes in which are many things absurd and whose very name sheweth them to be vnknown from whence they came who were not found in the Hebrew nor accounted by the Iewes to be Canonicall And so they doe match that word that all men alwayes and euen themselues acknowledge to be lesse certaine with that which they knowe that no good man euer doubted of Argument But lest they should seeme thus to dote without reason they vse in effect these arguments for proofe heereof The first is that these bookes which we call Apocrypha are alledged sometimes of the Fathers in their writings Answers But the answere is easie For the alledging of them doth not prooue that they who alledged them did hold them for canonicall for then should it followe that poets philosophers and such like who are often alledged by the ancient writers should so be But this rule must stand alwayes good which S. Hierome hauing reckoned vp those bookes which now in our Bibles are accounted canonicall and no other ◠rologo in lib. Reg. qui Galeatus dicitur Ruffinus in symbol prolog in Prouerb hath Whatsoeuer is besides these must be put amongst the Apocrypha Yea to be short they do alledge them because they may bee read to the edifying of the people but not to confirme the authoritie of any ecclesiasticall doctrine as saint Hierome saith of Tobie Iudith and the Machabees and Ruffinus also vppon the Creede De doct◠ina christian lib. 2. cap. 8. The second argument is taken out of Augustine because he reckoneth vp the books which we call Canonicall and also the Apocrypha and calleth all Canonicall So doth the third councell holden at Carthage also Cap. 47 with some other ancient writers Answere Admit that this were the meaning of saint Augustine and of those Fathers shall their bare authority without reason be heauy enough to weigh
down so many fathers and reasons as partly I haue alleaged to the contrary and might haue alledged many mo But their meaning is plaine enough For although S. Augustine and that Councel of Carthage and others say that all those bookes are canonicall yet wee must vnderstand them according to their meaning They diuided all the scripturs that went in the name of scriptures but into two parts Those which they called Apocrypha De ciuit Dei lib. 15. ca. 23 lâ— b. 3. cap. 25 Euseb had many fables as may appeare by saint Augustine now all the rest they called Canonicall so that they comprehend vnder that name all that Eusebius and others do vnderstand both by such bookes as were without all controuersie receiued of al men and such as were not generally receiued of all but well liked of many And they comprehend all these in one name not only because that in comparison of the other that were fabulous these were good but also because they were read commonly of them although not for establishing of anie doctrine as before I haue shewed yet for reformation of manners And that S. Augustines meaning was not to make like account of all appeareth not onely by that rule which himselfe setteth downe in that very chapter after he hath reckoned vp those Bookes canonicall Those canonicall bookes which are generally saith he receiued by the common consent of all Churches De doctrinâ— christiana li. 2. cap. 8. 30 are to bee preferred before them that are reiected of many but of those whom we call Apocrypha Origen Athanasius Epiphanius Melito Hierome Ruffinus and many other haue doubted but also by his practise For it will appeare how that somtime himself doubteth of some of them which we deny to be canonicall namely of the Machabees hee writeth thus against the second Epistle of Gaudentius the Donatist Lib. 2. cap. 23 This peece of Scripture of the Machabees the Iewes do not so account of as of the Law the Prophets and the Psalmes vnto the which the Lord giueth testimony as vnto his own witnesses saying Al things must be fulfilled which are written in the Law the Prophets and the Psalmes of me but it is receiued of the Church not without profite if it bee read or heard soberly Wherin first I note that the Iewes with whom the word of God was kept before it came to vs did not account it canonicall Secondly note how he magnifieth the witnes of the scriptures which are indeede canonical calling them the Lords owne witnesses And thirdly how coldly hee intertaineth the bookes of Machabees saying the church readeth them and that with profit if they be read soberly by reason of some good examples in them But yet more plainely in his Bookes of the citie of God Lib. 18. c. 36. The reckoning of time from the restoring of the Temple is not found in the holy Scriptures that are called Canonicall but in other writings amongst which are the Bookes of the Machabees which the Iewes reckon not canonicall but the church doth bicause of the extreame strange sufferings of some Martires Wherein wee see how that S. Augustine saith that wee knowe not the story of those times after the temple was built by any canonicall writer but yet by the Machabees wee know it therefore the Machabees are not canonicall And yet the church accounteth them saith he canonicall because of the examples of the Martyres in them As if he would haue saide Although those Bookes be not indeede such as you may build your faith vpon yet they are for some things worth the reading Which two places I stoode vpon the rather because Bellarmine alledgeth them De verbo de lib. 1. cap. 15. especially this latter as a speciall pillar to hold vp those Bookes of Machabees But howe truely let the Reader iudge Arg. 3 Their third and last argument is taken from that authority which they imagine the Church hath to approoue or disprooue Gods word And therefore is it so often repeated by Bellarmine handling this point That the Councell of Trent hath allowed such Bookes De verbo dei lib. 1. De ecclesia So that hee iumpeth right with that which most blasphemously Eckius hath set downe that twice within few lines he liked so well of it That the Scriptures are not authenticall or canonicall without the authoritie of the church And Canus setteth himselfe to make a full discourse against them that say Lib 2. de locis Theol. ca. 6 That the Scripture needeth not the approbation of the church And thus they must reason The church hath allowed those bookes to be canonicall which you call Apocrypha according as did also the ancient fathers therefore they are canonicall Answere That the weakenesse and wickednesse of this argument may appeare let vs first consider who is the Author of the holy scriptures which the Apostle declareth as plainly as can be when he saith 2. Tim. 3.16 The whole scripture is giuen by inspiration from God Therefore the scripture is the word not of man but of God Secondly let vs see how this word came to vs whether by tradition of the church or by special reuelation Which also is plainly answered by saint Peter saying 2. Pet. 1.21 that prophecie came not in olde time by the will of man but holy men of God spake as they were mooued by the holy Ghost What will we then say shall we imagin that God would direct by his holy Spirite the mouthes of his seruants to speake but not their pennes to write God forbid Thirdly the men whome it pleased God to vse as his meanes in setting downe this word were knowen vnto the church of that time wherein they flourished and their calling so confirmed vnto the godly that without all doubt or wauering they receiued those writings as Gods word because they knew the authors thereof to be directed by Gods spirit And this is the difference that the ancient fathers doe make betweene those Bookes of scripture whose authors were knowen and their bookes alwayes receiued and therefore called Canonicall that is such as deliuer rules for life and doctrine that are infallible and those other that are called Apocrypha because either it was not knowen who wrote them or else it was not knowen that they were indued with such a spirite as they could not erre in any thing And therefore their Bookes were not receiued of the church then Is it not then intollerable pride in the church of Rome to commaund silence vnto God himselfe and not to suffer him to speake but when they giue him leaue and to proclame it vnto the world that euen his word is not of credite vnlesse it be by their approbation and allowance of the same And yet thus doe they say when they affirme that the Scriptures are not Canonicall but by the approbation of the Church Yea some make them no better than Esopes Fables if the Church allowe not
also that they may be visible If he meane it of the catholike Church which is the thing in question why is hee afrayed to say so Surely euen his owne conscience tolde him that of all the arguments that he hath in that place there is not one out of which he may conclude That the Catholike Church catholike I say in that sense that I haue proued it to bee taken in the Creede is or can bee visible to vs in this world And therefore craftily he leaueth the question and falleth to other matters I therefore see no cause why I may not truely and boldly conclude Apoc. 21 2 9 that that Heauenly Ierusalem and bride of the Lambe that spouse of Christ mentioned in the Apocalips which in deed Saint Iohn sawe but by vision onely is the same catholike church that we speake of in the Creede but whilest wee wander here wee can not see it but by faith onely But when Christ our head and captaine shall haue put downe all rule and all authoritie and power 1. Cor. 15.24 then shall the glorie of the Church in deede appeare then shall shee be exalted aboue the mountaines In Apoc. Hom. 18 as Saint Augustine confesseth Yea then shall the Church be made perfectly catholike when no member shall be wanting vnto it Then shall the godly not by faith as now but euen with their renued eyes see her and her beautie The Church here militant vpon the earth may erre CHAP. 8 THE PROTESTANTS ALthough that part of the catholike Church which is alreadie entred into her Masters ioy Mat. 25.21 cannot erre yet this part that is here vpon the earth because it consisteth of men who are subiect to infirmities neither are they endued with the spirit but in some measure neither is it conuersant or remaining but in the vally not of misery only but of ignorance also it therfore may be subiect vnto errors for a time although it shall neuer be quite ouercome of the same For their errors shall be either of small importance or short cōtinuance THE PAPISTS BVt the Church of Rome would make vs beleeue their garden wil bring forth no weedes And that the ignorant might with reuerence receyue and beleeue whatsoeuer they say with great confidence they sound it euerie where that the church of Rome cannot erre And by the church they doe not meane all for they will not so much esteeme of the lay people but the Bishops yea the Pope himselfe although hee but one man yea and many times a most vile and lewde man yet they will in no wise that hee may erre speaking iudicially in matters of fayth Now for the Arguments whereby they would vphold their errour the first sort is grounded vpon some places of Scripture wrested and abused for their purpose as when the Scriptures promise the assistance of Gods spirit to teach vs or direct vs. And of these some are more particular than other Argument Luke 22.32 Christ said to Peter I haue prayed for thee that thy faith should not fail therfore Peter could not erre And if Peter could not erre neither his successours as they surmise Ver. 57 58 60 Answere And yet verie soone after the very same Apostle did not denie onely his maister and that three times but also began to curse and sweare that he knew him not Mat. 26.74 Shall we then say that Christ was not so good as his promise God forbid Christ therefore prayed not that Peter might not erre at all or that his faith might not any thing faint but that it might not altogether faile Or to vse the wordes of Theophilact Theo. Lu. 22 That if the leafe of his faith did fall yet the roote should not die Christs prayer therefore was not that Peter should not erre but that he should not continue in errour and so it preuailed And therefore here is no priuiledge for the church of Rome or the Pope that they may not erre because wee see Peter himselfe had no such priuiledge Neither was this prayer of Christs for Peter onely as is most plaine by the Euangelist saint Iohn Iohn 17.20 I pray not for them onely but for all that through them shall beleeue in my name It was therefore for all the Apostles yea for all the beleeuers Although Christ spake there particularly to Peter as Theophilact sayth perchaunce because he was bolder than the rest In Luke 22 and proude because of that was said vnto him And by this that hath beene said appeareth the answere to the other places of the scripture that seeme more generall Argument When Christ promiseth to giue vs his spirit to teach vs and direct vs they inferre therefore the church cannot erre Answere Wherein they commit two absurdities First in robbing a great number of Gods people of that comfort that belongeth vnto them in that they make the promises which generally belong to all the faithfull to be spoken but to some few for by the church they vnderstand either the pope or the bishops Secondly that they beare the world in hand that Christ prayed for that which he did not or that he promiseth vs that which he neuer meant or that he spake of such perfection as it is vnpossible men should attaine vnto Yea In Iohn 16 Theophilact in my iudgement most notablie sheweth that when Christ had promised to send the holy Ghost which should lead into al truth least any body should thereby imagin that the holy Ghost is greater than Christ if it can make vs partakers of greater and mo things than Christ can he addeth Hee shall not speake of himselfe that is he shall speake nothing of his owne but that is mine For he that sayth he shall speake whatsoeuer he hath hard doth signifie that he shal teach nothing but that which Christ hath taught And these are the verie wordes of Theophilact whereby he doth not onely say that the holy Ghost can adde nothing of his owne to that which Christ hath taught and so may not bring into the church any new doctrines as the church of Rome doth vnder this colour but also that it is a diminishing of Christs glorie and a preferring of the holy Ghost before Christ to suppose that the holy Ghost can or may teach any thing in Gods church that hath not bin taught by Christ himselfe Wherin he mightily beateth downe that proude bragge of the church of Rome wherby they seeke to exempt themselues from all errour because they falsely chalenge vnto themselues that their doctrines and traditions are vnwritten verities and to be beleeued as well as Gods worde as comming from this spirit whereas they are nothing consonant to that which Christ taught and therefore the spirite had no commission to teach the same Yea in vaine they say they are directed by Gods spirite when as they teach that that Gods spirit neither can nor will teach because Christ hath not taught it before Neither doe
Tertullian did not so much as dreame of any incense there and it is so placed that it must needes expound how he vnderstandeth that cleane sacrifice spoken of by Malachie The next commeth in Cyprian who saieth That the olde sacrifice is abolished and the new celebrated and then sayeth Bellarmine he citeth this place of Malachie Ad Quirin lib. 1. ca. 16 Esay 1.11.12 Psa 50.14.15 23 It is true but first he citeth Esay and the 13. verse of the 50. Psalme or as he doeth recken it of the 49. for reiecting of their externall sacrifices and then out of the same Psalme hee teacheth that prayer and prayse are the true sacrifices and also out of the 4. Psalme Psal 4.6 hee speaketh of the sacrifice of righteousnesse And then followeth that of Malachie whereby it is most manifest that Cyprian vnderstandeth by the sacrifice mentioned in Malachie no other than that which out of the Psalmes he learned And in all these places Bellarmines euill dealing is notorious For hee will not so much as see the wordes that are before his eyes but onely picketh out that which hee thinketh serueth for the establishing of his errour and concealeth that which would giue light to the trueth And it were too tedious to answere to euerie testimonie especially seeing that which hath beene saide of the places before alledged doth sufficiently testifie what was the iudgement of the auncient fathers concerning this place of Malachie nowe in question I will therefore returne to his generall arguments Argument 5 Maister Bellarmine his fift principall argument Ioh. 4.21.23 is taken out of saint Iohn where he sheweth that the true worshippers shall worship in spirit and truth but this worship must needes be saieth he the offering of sacrifices propely so called Therefore the true worshippers in the daies of Christ shall offer these sacrifices properly so called In Iohn Hom. 32 But Chrysost vpon that place can find no such sacrifices but expoundeth this place by the 12. to the Romans of our spirituall sacrifices with whom also Theoph. seemeth to agree In. Iohn Tract 15. And S. August thinketh not that this kind of worshipping needeth to be performed in any materiall temple but that our selues are Gods temple yea and that his holy temple and therefore that this worship must bee in our selues therefore spirituall Hitherto haue we heard some reasons to proue in the Eucharist that there is a sacrifice properly so called gathered partly of the figures of the old law of the which I may truly complaine De vnit Eccl cap. 19. as S. August did of the Donatists You stay saith he vpon those dark points least you should be forced to grant that which is plaine or else forced out of some other doubtfull sentences whereof also with the same father against the same heretikes I may say Alledge something that needeth no interpreter Cap. 16 that cannot be prooued to be spoken of some other thing and you indeuour to draw it to your owne meaning And therefore out of such vncertaine allegations a certaine conclusion cannot be gathered But now let vs see what is alledged out of the verie institution it selfe for if any thing worth hearing can bee brought out of it it must needs be forcible Therefore thus he reasoneth Argument 6 Bel. de missa li 1 ca. 12. Christ in his last supper offered himselfe vnder the forme of bread wine to God the father and commaunded that to be done of the Apostles and their successors to the end of the world But this is to offer a sacrifice properly and truly so called and to institute that it should be offered Therefore the Eucharist is a sacrifice properly so called For the maior in this argument wherof all the doubt is it is a plain fallacie for he beggeth to haue that confessed that is denied to haue that granted that is in question For if he could proue that Christ did offer himselfe in his last supper to God the father we would easily confesse it to be a sacrifice true and proper So that on the contrary I may as well reason thus Christ cōmanded nothing to be don but that which himself did in his last supper but himselfe did not sacrifice and therfore he commaunded no sacrifice in the last supper Wel his first proof of this vntrue proposition is that which he hath said of Melchisedech the paschal Lambe the blood of the couenant of which I trust I haue spoken sufficiently in the iudgement of any indifferēt man in my answer to his 3. first principall arguments Luke 22.19 20 1 Cor. 11.24 His second reason is this These words Is giuen is broken is shed which are words of the present time do signifie that he was giuen broken shed vnto god for a sacrifice M. Bellar. seemeth to me to be hopshakled that he cānot wel step forward He hath taken vpō him to proue out of these words that christ offred his body in his supper to his father for a sacrifice how doth he proue it because the words shew that he is giuen broken and shed for a sacrifice to God is not this a good leape thinke you And yet his proposition that he should prooue and his reason whereby hee doeth it are all one But if hee stand vpon these wordes Is giuen broken and shedde therefore it is an act that then was done and therefore done in the Supper what will hee say to their owne translation which translateth Shall bee shed in Matthew and Marke and Luke also and also of the bread This is my bodie which shal be giuen for you It seemeth when that translation was first set foorth that peece of scripture was not so taken as it is now but that those words of the supper Math. 26.28 mar 14.24 luk 22.20 1. cor 11.24 were taken for a promise of that which Christ performed the next day as in truth they were I but master Bellarmine telleth vs that al these readings are good because there may be a good reasō of either of them I confesse that to be true and therfore M. Bellarmins reason is not strōg whose force hangeth vpon these wordes onely which may well be translated otherwise But by the way what if I should thus reason A representatiue sacrifice is not a protiatorie sacrifice but Christs sacrifice that in his supper hee offred vnto God was representatiue saieth Bellarm. in this place therefore not propitiatorie and much lesse then is the Masse a propitiatorie sacrifice Neither do I see to what end Christ should represent to God the sheding of his bloud which should be afterwards vpō the crosse although M. Bellar doth say it because he is loth to tell the true reason which I haue alreadie touched why their cōmon Latin translation did not precisely follow the Greeke in translating of these words shal be giuē broken shed His third reason out of the words of the institution to proue his sacrifice
to laie open and amplifie our owne corrupt nature and to confesse the power and force of original sinne in vs are these Partly our owne woful experience whereby if we haue any true feeling of our fraile estate or knowe any thing of our vnwillingnes to that which is good and our ready inclination to that which is euil we must needes confesse that the lawe of our flesh Rom. 7.23 is alwaies rebellious to the law of the spirit which is in vs And that the wisedome of the flesh is such a froward enemy to God Rom. 8.7 as is not subiect to the law of God neither indeede can bee Partlie also the manifold and manifest testimonies out of Gods word which doe plainlie proue that this originall sinne hath so corrupted our whole nature that it can bring forth nothing that is good or godly Gen. 6.5 Such is that All the imaginations of the thoughts of mans heart are only euill alwaies And that also Gen. 8.21 The imagination of mans heart is euill from his youth Whereby we must needes confesse and acknowledge it to be true that we are not sufficient of our selues to thinke any thing as of our selues 2. Cor. 3.5 in those thinges that belong vnto true godlines And why Because that by one man sinne entred into the world Rom. 5.12.18 and by the offence of one the fault came on all men to condemnation In this respect the Apostle calleth such as are not regenerate Enemies to God the children of wrath by nature vessels of dishonour and by such like names whereby hee sheweth plainely what we should iudge or how we should esteeme of the strength and force of originall sinne in them that are not regenerate Namely that no good at all can come from them in thought word or deed Which doctrine the Church of Rome will in no wise heare of But of that I must speake in another place But euen we that haue receiued the first fruites of the spirite and whom God hath deliuered from the condemnation of that common corruption we I saie do finde that if sinne raigne not ouer vs yet it dwelleth in vs. Whereby wee are many times forced Rom. 7 1â— To doe that euill thing that wee woulde not and to leaue vndoone That good that wee woulde doe Wee feele that there is 2â— A lawe in our members rebelling against the Lawe of our minde and leading vs captiue to the Lawe of sinne which is in our members Insomuch as wee are forced not onely to crie out with the Prophet Dauid Psal 19.12 Who can vnderstand his faultes Cleanse mee from secret faultes but also continually to pray as Christ willeth vs Forgiue vs our trespasses Heb. 12.1 For sinne hangeth so fast on vs that euen When wee woulde doe good Rom. 7 2â— then euil is present with vs. And therefore well may our spirite striue that the flesh preuaile not and the new man waxe euery day stronger against the olde man yet so long as wee carry about with vs this body subiect to corruption Sathan will not leaue buffeting vs sinne will not cease to assault vs. But as a froward and cruell enemy euen then when it is almost quite subdued and at the last cast yet will it stirre euen then I say will it striue to hurt vs. And this our deadly enemy was bred and borne with vs wee carry him alwayes about vs. So long as wee liue wee cannot shake him off Which made the Apostle saint Paul so wearie of this wicked world that hee desired to bee dissolued and to bee with Christ Philip. 1.23 And no maruell For what can a spirituall minded man see heere that may make him desire to liue in this flesh In his minde there is such ignorance of heauenly things as that although he be continually taught yet hee needeth continually to pray O teach mee thy Statutes Psal 119.12 and to aske that the eyes of his vnderstanding may be lightened by the spirit of wisedome and reuelation Ep. 1.17 18 Philip. 1.9 by the knowledge of Christ more and more in all wisedome and spirituall vnderstanding For the perfection of knowledge that heere wee can attaine vnto Coloss 1.9 is euery day to learne and when wee know most concerning heauenly things yet our knowledge is vnperfect Yea that which wee knowe not is much more than that wee doe knowe Then if hee consider of his owne heart he shall finde the affections thereof so rebellious against the spirite so running headlong vnto worldly and wicked lustes that it will force him for to pray Psal 86.11 Knit my heart vnto thee that I may feare thy Name Psal 5.8 Leade mee in the waie of thy righteousnesse make thy way plaine before my face Yea hee will bee driuen to confesse that no man can come vnto Christ to serue him Ioh. 6.44 Vnlesse the Father drawe him So that euen in respect of those excellent thinges that man doeth seeme to haue he may truly say Rom. 7.18 I knowe that in mee that is in my flesh there dwelleth no good thing For his minde is darkned that it can not knowe his heart is clogged that it will not obey sincerely and readily as it ought Gods holie will Thus then it appeareth not onely that all that are borne of vncleane seede are conceiued and borne in originall sinne Rom. 7.24 Rom. 8.23 but also that the same doth make great trouble euen to the godly yea it maketh them to sigh for their deliuerance from this their body which by reason of sinne is so subiect to death Concupiscence is sâ— n And now for this concupiscence by meanes whereof wee are thus inticed vnto sinne and also hindered from sincere obedience the church of Rome will in no wise yeelde that it shall bee sinne in the regenerate vnlesse it also drawe consent of reason to yeelde vnto it for this they all teach And yet saint Paul in the Epistle to the Romanes often calleth it sin as M. Bellarmine himselfe confesseth De amiss gratiae lib. 5. cap. 10. yea and that in the regenerate But it is so called saith he vnproperly not because it is sinne but because it is the cause of sinne and commeth also of sinne But how doeth hee prooue that out of any thing that saint Paul hath said in those places First because saint Paul saith Let not sinne raigne in this your mortall bodie Rom 6.12 Out of which words Master Bellarmine reasoneth thus The Apostle saieth that this sinne is in the body not in the minde but sinne properly so called can not bee in the body therefore the Apostle calleth not concupiscence sinne because it is so properly I may aunswere with Saint Augustine that the flesh neuer lusteth without the soule De perfect iustitiae and also out of Saint Ambrose vpon this place that the bodie is here taken for the whole man bodie and soule Neither
speaking of this point of Diuinitie which is most necessarie to bee vnderstoode of euerie one euen from the highest to the lowest would speake or write so subtilly or obscurely And who tolde him these lusts striue not against the lawe as it commaundeth the meanes that is to say as it commaundeth to resist and not to yeeld to them Doubtlesse that lust which rebelleth against this commaundement Thou shalt not lust will neuer yeeld when it is resisted for euerie thing naturally seeketh the preseruation of it selfe But the resisting of lust is the destruction of it therefore it will not yeeld to it And as reason teacheth this so saint Paule by experience found it to be true when hee saide Sinne tooke occasion by the commaundement Rom. 7.23 and wrought in mee all maner of concupiscence So that this concupiscence is by resisting made more stubburne and is so farre from yeelding that it fighteth more fiercely against the lawe And hereof is that combat and battell which the godly haue betweene the flesh and the spirite The wicked are not acquainted with it because they willingly yeelde to their lusts But the godly because they resist the same Doe see another lawe in their members rebelling against the lawe of their minde Rom. 7.23 Thus we see that this distinction whereby master Bellarmine striueth against trueth is neither according to the meaning of the Apostle nor hath any colour of trueth But here by the way I must note how grossely and how absurdly maister Bellarmine in the place next before alledged affirmeth that he is not a sinner that attaineth not to the ende of the commaundement His reason is because it lieth not in his power no more thā he is too blame that being commaunded to subdue the enemies can not do it But master Bellarmine should consider where is the cause of this want in vs and through whose fault it is that wee can not obey this commaundement thou shalt not lust If it bee in man as in trueth it is because hee fell from that estate of innocencie wherein hee was created then is there no reason but that sinne should bee imputed vnto vs for not performing that commaundement thou shalt not lust And by this also it appeareth that master Bellarmine his similitude is nothing like because that the subduing of the enemie was not in their power But not to lust wickedly was in mans power once which because through his owne fault hee lost the not fulfilling of that commaundement may iustly bee layde to his charge for sinne Thirdly I thus proue concupiscence to be sinne Not to loue the Lorde our God with all our heart Luke 10.27 with all our soule with all our strength and with all our thought is sinne But to lust is to faile in this loue August de perfect iustitiae cont celest For if the heart consent not yet at the least the thought by this concupiscence is hindered from this perfection of loue therefore concupiscence is sinne Againe De August gratiae li. 4. Cap. 2. Li. 2. Dist 3◠Originall sinne is sinne properly so called as maister Bellarmine confesseth But Concupiscence is originall sinne as the maister of Sentences affirmeth therefore concupiscence is sinne properly so called Againe whatsoeuer maketh vs hated of God is sinne Andrad Orthod Explic. lib. 3. But concupiscence maketh vs hated of God Bellar. de Amiss gratiae lib. 5. cap. 13 therefore concupiscence is sinne And thus much briefly to proue concupiscence not onely to be called but indeed to be sinne But what need I stand so much herevpon If the church of Rome ment that the light of the truth should shine vnto men she would neuer cast these mists before their eyes thus to contend about tearmes and wordes For themselues doe ascribe vnto concupiscence both the nature and the effects of sinne when they say it De Amiss gratiae li. 5. cap. 13 ◠is vice it is truly euill b Can 14. it is vnlawful condemned and hated of God that Andrad saith sin only can worke For all this M. Bellarmine affirmeth of concupiscence c Cap. 13. Orthod explic li. 3. and many such like things which whether they may be affirmed of any thing but sinne let maister Bellarmine and his fauourites well consider But I for my part doe thinke I may truely conclude and boldly affirme seeing the Apostle so often calleth it sinne without any expounding of himselfe to speake vnproperty seeing it rebelleth agaynst the lawe of the minde and maketh such a want in the loue of God that in this and such like respects concupiscence is sinne properly so called whatsoeuer the Councell of Trent decree to the contrarie Sess 5. can 5 Of the works of Infidels or such as are not regenerate CHAP. 22. THE PROTESTANTS WE thē being thus infected with the filth of original sin and by our concupiscence which can not whilest here we liue be rooted out of vs being intised to sin and hindred in al good what can come from them Ephe. 4.18 that haue their cogitations darkned throgh the ignorance that is in thē but that they walke after the lusts of the flesh Ephe. 2.1.3 in fulfilling the will of the flesh And so are in deed no better than dead in sinnes and trespasses 5 by their owne nature the children of wrath 4 So that from such no good can proceede in thought word or deed and in such no good can be vntil God of his abundant mercie 1. Pet. 1.3 haue begotten them again vnto a liuelie hope of immortall seede ◠23 by the worde of God hauing by his holy spirite renued the light of their mind and reformed the frowardnesse of their heart Vntill then I say what excellent vertues so euer they seeme to haue yet is there nothing in thē acceptable to God bicause they haue not that fountaine of regeneration frō whence onely can spring that which god accepteth for good Neither haue they faith without which nothing can please God Heb. 11.6 THE PAPISTS BVt the papists Andrad orthod explic li. 3. as they wil in no wise that concupiscence is of it selfe sinne no not in the vnregenerate but only in respect that it is destitute of originall righteousnesse so doe they seeke by all meanes to cloake and couer the corruption and sinfulnesse of our wretched nature Hereof commeth it that they shame not to teach that the workes of infidels and godlesse persons Andrad ibidem such as wee account Turkes or Iewes maie bee without spot of sinne and woorthie of notable prayse As though a filthie spring coulde sende foorth pleasant waters Iam. 3.11 Math. 7.18 or an euill tree could beare good fruit Iohn 15.4 or a branch that is not of the vine tree coulde haue a kindlie grape All which the scriptures denie Doe men gather grapes of thornes Mat. 7.16 or figs of thistles Luke 6.45 No doubtlesse For An euill man
doe well Gen. 4.7 shalt thou not be accepted And if thou dost not well sinne lieth at the dore And when he telleth vs that in this iudgement God shal be the rewarder he armeth vs against hipocrisie seeing that he who cannot be corrupted with bribes nor deceiued with ignoraunce of the cause shal examine the worke And yet for the comfort of the Godly we must also know that hee accepteth of their worke not according to the imperfection of the worke it selfe but according to the spirit of regeneration which hee hath wrought in them that worke it And so because the fruit commeth from a good tree he accounteth the better of it Therefore if he crowne in vs our merites he crowneth nothing but his owne giftes as saith saint Augustine Thus then we see Li. 50. Homiliarum Homil 14. there is not any necessity in this argument God rewardeth the good worke with glory and immortality therefore the worke hath merited that rewarde And this is the answere also to his thirde argument out of these wordes of saint Matthew Matth. 25.34 Come yee blessed of my father inherit the kingdome prepared for you c. For I was an hungred and yee gaue me meat c. We confesse that God rewardeth good workes and that is all that canne be proued out of these wordes But this reward is not giuen in respect of the worke but chiefly in regarde of Gods promise And the rather also it is accepted because of that spirit of regeneration from whence the worke commeth But in the place alleadged by him out of the reuelation he dealeth not sincerely For thus doth hee cite it These are they that came out of great tribulation Apoc. 7.14 therfore they are in the presence of the throne of God 15 But saint Iohn hath thus set it downe These are they that came out of great tribulation and haue washed their long robes and haue made their long robes white in the bloud of the Lamb. Therefore are they in the presence of the throne of God Not because they came out of tribulation but because they did wash their robes in the bloud of the Lamb That is in the grace of God through Iesus Christ our Lord as saith saint Augustine Deceitfullie therefore did maister Bellarmine leaue out the true cause of their being in the presence of God In apoc Hom. 6. that he might for fortifying of his errour set downe that which was no cause of their being with God for the true cause Seeking rather by Sophistry to beguile than with sound learning to teach His fourth sort of places are such as speak of the iustice of Gods iudgement and out of them he maketh this argument God in iustice rewardeth good works therefore good workes are meritorious Maister Bellarmine doth as many euill Captaines doe that deceiue the Prince who when they haue not men enough of their owne against the muster will borrow some souldiars of some other to make out their number but when they encounter the enemie their borrowed souldiars are not there to fight for them or to doe any seruice they were but borrowed to make a shew in the muster Euen so falleth it out with maister Bellarmine He maketh a shew of many proofes But of al these which are brought in heere there is not one that proueth directly that God in iustice rewardeth good workes He proueth by them especially that Gods iudgement is iust which we deny not but say with Ieremie O Lord are not thine eies vpon the truth Ier. 5.3 And therefore these testimonies are to that effect that were the testimonies alleadged in his second argument ◠Thess 1.4.5.6 and are there answered The effect of that he saith in the two first places is this It is a token of Gods righteous iudgement ◠Tim. 4.7 ◠that he dealeth well with the Godlie To this end also is that out of saint Paul to Timothy I haue fought a good fight and haue finished my course I haue kept the faith Henceforth is laide vp for me the crowne of righteousnes which the Lord that righteous iudge shall giue me at that day We neuer denied either God to be a righteous iudge or his iudgements to be iust What then will our aduersaries inferre Must he therfore iudge according to the worthines of our worke Iob. 9.3 Psal 130.3 God forbid For if God woulde dispute with man hee were not able to answere one thing for a thousand And if the Lord should straightly marke our iniquities who should be able to abide it And therefore now there is no way for vs but to make our humble suit vnto God as doth Dauid Psal 143.1 Enter not into iudgement with thy seruant for in thy sight shall no flesh liuing be iustified And yet he is iust yea and so iust that he will not suffer sinne vnpunished But rather then he should not be satisfied for the same to the vttermost he gaue his sonne to satisfie for the same euen to make recompence for vs. So that our sinne the punishment whereof our selues could not beare is punished to the vttermost in Iesus Christ And by this satisfaction which Christ hath made for vs we may stand without feare before Gods iudgement seat and plead not guilty Because that he in whom God is well pleased hath paid our debt And seeing that Christ hath once made satisfaction for our sins it were against Gods iustice to punish vs for the same And thus we see how Gods iustice in iudgment is an vnspeakeable comforte to our consciences assuring vs that God looketh not vpon vs in his iudgment as we are in our selues but as wee are belonging to his sonne Christ Neither yet doth he weigh the merite of our workes but how they are made acceptable through Christ who hath merited by his death passiō eternal life for al them that beleeue in him He looketh not I saie what we haue done but what Christ hath done And it is iust he should so doe for he was content to take him to be our suerty And this is also for the vnderstanding of the fourth place alleadged by maister Bellarmine Heb. 6.10 For God is not vnrighteous that he should forget your worke In which place Gods righteousnes is taken for his truth and faithfulnes in keeping promise that he is as good as his word and will rewarde euery good worke that is done for his sake but not for the merit of the worke but for his owne mercy That which is alleadged out of Saint Iames answereth it selfe Iames. 1.12 if M. Bellarmine had not stopped S. Iames his breath too sone Blessed is the man that indureth tentation for when he is tried he shall receiue the crowne of life saith S. Iames. But it followeth which the Lord hath promised to them that loue him And of this master Bellarmine saith nothing And yet saint Iames saith plainly that that which they receiue it is
works may finde In Matth Hom. 5. God saith he wil giue to vs saluation not so much at others intreaty as at our own And this he proueth by the examples of the woman of Canaan Mat. 15.23.24 25 26 27 28. Luk. 7 Luk. 23 4â— .43 the sinnefull woman and the theefe that was put to death with Christ and at his owne suite obtained paradise And Chrysostome seemeth in that place to yeeld a good reason why we should sue for our selues Because it will make vs more carefull to amende our liues to the ende wee maie the better please God So that hereby wee maie gather that they who teach vs that wee maie haue other aduocates or mediatours to God teach vs to bee carelesse of our owne conuersation howe wee doe liue Whereas if our selues onely must of necessitie intreate God for his sonne Christes sake wee will be more carefull to serue him that with greater confidence wee may come to intreate him This good seede of Inuocating and calling vppon God continued about some two hundred yeares in the church vntill that enuious man at the last whilest Gods seruants were asleepe did sowe that euill seede of praying to the creatures And although some did like well of it yet was it misliked also by some of the godly as most notably appeareth in Epiphanius against the heretikes called Collyridiani Haeres 79 who offered a bunne or cake to the virgin Mary or for her sake and of that they had their name And so the Papists do offer their waxe candles yea many times very pretious thinges vnto their saints But Epiphanius compareth such to a common harlot that runne a whooring from one onely God and saieth this olde errour shall not preuaile to leaue him that liueth and to worship the creature He will not haue her worshipped neither yet that they should offer in her name Bellarmine indeuouring to answere this place De beatitud sanct li. 1. ca. 15 saith that Epiphanius reprooueth that heresie because they woulde make a god of her But the place is maruellous strong against the Popish ceremonies in their superstitious seruices For Epiphanius gathereth of this that they did to the virgin Mary that they made her a god not that they esteemed or called her a god for they neuer denied the one God but that they did to her that which the Gentiles doe to their gods And I pray you did they any more to the virgine Mary than our Papistes doe Let it be examined They offered bunnes or takes in her name the Papists do offer sundrie sorts of things and the more and the costlier the Priests thinke the better of it At a certaine day in the yeere some women vsed to trimme some Waggon and couer it ouer with a sheete and for certaine dayes woulde set there some breade and offer it in her name being assembled together The Papists make many as pretie shewes as this could be for the worship of their Saints haue their dayes set downe for it The women also doe with those heretikes celebrate those holie mysteries Howe many religious orders the Popish church hath to celebrate the mysteries in honour of their Lady as they doe terme her let the worlde iudge But our Papists being compared with those heretikes goe as neere I warrant you to make their saints gods as euer did the Collyridians to make a God of the Virgine Mary And howe doeth Epiphanius confute this heresie What Scripture saith hee hath taught vs this which of the Prophets commaunded a man much lesse a woman to bee adored If then the Scriptures must teach vs and the Prophets must direct vs in our religion because this inuocation of the creature hath no warrant in the worde wee may safely reiect it And that our prayers whether they bee priuate or publike Prayers must be in a tongue that wee know Orat. in sulitt In Genes hom 29. De Orthod fide li. 3. c. 24 must bee in a tongue that wee vnderstand it is by many reasons to be prooued For if that prayer bee as Saint Basil defineth it A requesting of some good thing of God powred out to God of the godlie or as Chrysostome saieth It is a talke with God or as Damascene doeth write The ascending of the minde vnto God or the crauing of thinges fit to be asked of God then is it most necessary that whether we pray in publike or priuatly we should vnderstand what we say lest in steed of good wee aske that which is euill and our talke shoulde not be seemely or agreeable to the maiestie of God with whom wee talke neither can our minde ascend in prayer if the vnderstanding of our words be not as it were a wing to helpe it vp Therefore Chrysostome exhorteth vnto sobrietie especially when we should pray and woulde haue vs in prayer to gather together the powers of our minde In Genes hom 29. That our minde may accompany our wordes to God for feare least our prayer turne to our condemnation And most plaine is that that the Apostle saieth If I pray in a strange tongue 1. Cor. 14 14 my spirit praieth but mine vnderstanding is without fruit 1. Cor. 14.26 Thus then I reason All thinges ought to be doone to edifying But the praiers that are made in a strange tongue that the people vnderstand not are not done to edifying therfore they are not such as they ought to be This whole argument is saint Paules For the first proposition is his very wordes The second is necessarie to be gathered out of his words For if such praiers are without fruit as the apostle saith they are Regal breuiores quaest 278. then they doe not edifye For when saieth Basil the words of the praier are vnknowen to them that are present then the minde of him that praieth is doubtlesse without fruit because none is the better for it For as the same father in his answer to the next question saieth of the vnderstanding of scripture Quaest 278. so may we say of praier he compareth the vnderstanding of the scriptures vnto the taste of our meate And saieth that men heare profitably when the vnderstanding of the word is vnto their minde as the taste of the meate is vnto the body And so may we likewise say that then we praie with fruit when in our minde we vnderstand what we praie for as well as our mouth tasteth our meat what it is that we eat Which place of saint Paul troubleth master Bellarmine so that after that he hath seen and vewed many answers scarce anie can please him De verbo dei lib. 2. cap. 16 But at the length hee resolueth vpon this that the apostle speaketh not of their common prayers but of such spirituall songs as themselues made But that answere will not serue the turne For hee that commaunded that all things that are done in such meetings should bee done to edifying would not onelie that such spirituall