Scripture saith thou wilt not leaue my soule in hell Psalm 16 10. The sorrowes of hell compassed mee about Psalm 18. But that these Psalmes speake not of Dauid but of Christ our Aduersaries themselues cannot denie seeing the former is alleaged of Saint Peter expreslie in his Sermon of Christ Acts 2 27. 6 The Scripture sayth nothing of the perpetual Virginitie of Marie of a certainty Therefore it is insufficient Ans 1. Be it neuer so much that the scripture say nothing at all of the perpetuall Virginitie of Marie yet might it not therefore be said to be insufficient to our saluation for we are not hereby saved because we believe that Marie after the birth of Christ remained a Virgin but because we believe in Christ who according to the Scripture Isai 7. 14 was borne of a Virgin 2. The perpetuall Virginitie of Marie may bee shewed by the phrase of Scripture where it sayth And hee knew her not Vntill She had brought forth The word Vntill doth note also perpetuitie as the Raven returned not vntill the waters were dried vp vpon the Earth Genesis 8. 7. which Raven yet never returned at all 7 Manie things are rightly believed although they be not contained in the Scriptures as the words Trinitie Essence Person c. Ans 1. A thing is sayd to bee contained in the Scriptures two manner of waves according to the letter and according to the sâ—nse by a good consequence Or sometimes the things onely sometimes together with the things the wordes signifying the things are expressed also So the thing of Trinitie and Persons in the Deitie the Scripture expresseth Mat 3 16 17 28 19. Althogh the very words be not coÌ„tained there 2 We are not heerby saved for that wee vse and approve these words which were invented for a more easie and plaine waye of teaching but for that we steadfastly believe the thing it self which is found in the scriptures 8 There are many bookes lost as the Epistle to the Laodiceans c. Therefore the Scripture cannot be sufficient to saluation Ans 1 There are yet remaining other bookes which are sufficient 2 S. Iohn sayth of his Gospell alone that it containeth all things necessarie to saluation Ioh 20 31 9 The Canon of the holy Scripture which is a thing necessarie to saluation is not contained in the holy Scriptures Ans 1. The Canon is a thing necessary not of it selfe but by an accident to wit because heritickes had forged certaine counterfaite bookes which if they had not done there had been no need of a Canon 2 The true Canon is the perpetuall rule of truth which is comprised in the Scripture For therfore false counterfaite bookes are not received because they contradict the Scripture and the truth neither do agree with the authenticke Canonicall bookes 3 And the Church of Christ could for 300. yeares almost discerne the true Scriptures froÌ„ the counterfaite before the Fathers had composed the Canon and catalogue of holy writte The Canon therefore is not simply necessary and is contained after a sort in the Scripture 10 Hee shall bee called a Nazarite Mat 2 23. but this is not contained in the writings of the olde Testament Ans Yes this is typically spoken of Christ in the person of Sampson Iudg 13 5. And our Aduersaries if they be well in their witts will not reiect the types of Christ set out in the olde Testament Question 2. Whether the Scripture be obscure We deny they affirme We say it is plain for these reasons The Lawe of the LORD is perfect conuerting the soule the testimonic of the Lord is sure and giveth Wisedome to the simple Psalm 19 7 Nothing of all which the Scripture could effect especially to the simple if it were obscure The commandement of the Lord is pure and giveth light to the eyes verse 8 Thy Word is a Lanterne to my feete and a Light vnto my path Psal 119 105. Wee have a most sure worde of the Prophets to the which you doe well that you take heede as vnto a light that shineth in a darke place c. 2 Pet. 1. 19. Contrariwise our Aduersaries reason thus 1 Many sayings in the Scripture are very obscure Ans 1. We may not dispute from a part to the whole saving only particularly and of meere particulars no conclusion wil follow 2. Some things be obscure in the Scripture not of themselues but accidentally and the vaile that covers the eyes of the Iewes and other infidels is the cause thereof the word 2 Co 3 15 is not the cause 3. That which is spoken more obscurely in one place is explained more clearely in an other And so by conference of places the clearenes of the Scripture appeareth 2 Saint Peter sayth that in Pauls Epistles there be some things hard to bee vnderstood 2. Pet. 3. 16. Ans 1. Some things are hard to bee vnderstood therefore not all Heere the former answere fits this obiection that is that those things which are written of Paul more briefely and some what obscurely in one place are in other places most fully explained 2. Peter layes the fault of the obscurity vpon the vnlearned and vnstable which wrest and peruert the Word of God Now nothing was ever so plainly delivered which may not bee wrested by the frowarde to a wrong sence which is apparent in the outragious dealings of Heritikes Neither yet is the Scripture for that cause to be accused of obscuritie 3. Over and besides the greek text saith not that either the Epistles of Saint Paul or the maner of his teaching which he vseth in his Epistles is obscure but only thus much it sayth that Paul doth intreate of not onely such things as are plaine and easie for everie one to conceive but that he doth not let passe in handling of things necessarie to beknoweÌ„ such things as have in them some difficultie Which to bee so the nature of the Greeke Article En Hois which cannot answere or agree with the Antecedent En autais but with peri Toutoon accordingly also as Xantes Pagninus and Arias Montanus both of them Papists and Men very skilfull in the tongues have translated this place 3 In the Scripture are handled many things most obscure and such as cannot be found out by the wit of man to reason seeme very absurde Ans 1. They be obscure absurd to the reason of the naturall man but not to faith 2 It is not all one to say obscure things are haÌ„dled in the scriptures things are handled in the scriptures obscurely For theÌ„ by the same reason euery explication of an obscuritie should be it selfe nothing else but obscurity 4 The Greeke Hebrue Phrases breed obscurity Ans 1 To them that know not the tongues they be obscure Therefore that is but accidentally 2 This inconuenience is easily remedied by the knowledge of the tongues 3 Therefore the Primitive Church had the gifts of tongues And at this day by the singular
and therefore the place is fitly and properly translated There are diuersities of gifts 2 Wee haue receiued grace for grace Iohn 1 16. 1 This is a Doctour like exposition made of their meere Doctour like authoritie without reason wee haue receiued grace that is the grace of iustification for grace that is for the first preuenting grace but the meaning of Saint Iohn is because the sonne of God was in highest grace and fauour with his heauenly father therfore the father doth embrace vs also with his grace and louing kindnesse for his sonnes sake in whom we beleeue 2. That grace in this place is opposed vnto merites the wordes next following doe declare for the law was giuen by Moses but grace and truth came by Iesus Christ Heere Christ and Moses are opposed betwixt themselues as it were in the proper differences of their offices that is of wrath by the lawe and of grace by the Gospell 3 Grace is the gift of God Ephes 2. 8. therefore it is an infused and inherent habite Answere 1 It is a fallacie of composition and diuision arising from the construction of the words for the word gift is not simplie and alone construed with the word grace but with saluation by grace which if it might should haue been expressed in one word Brieffely plainely the Apostle saith not Grace is the gift of God but that ye are saued by grace that is the gift of God 2 and for the same cause the gift in this place is not a habite for gift is opposed there to workes and merites as being a thing that is bestowed of meere fauour 4 It is a good thing that the hart be established with grace Heb 13 9 Answere 1 It is a begging of the question because this is controuersed whether Grace doe in these wordes signifie an infused habite 2. In that very place the Apostle opposeth Grace to the vaine confidence of workes against them who put confidence in meates drinkes c. Therefore by the nature of contraries it appeareth that the worde grace is heere taken for the free fauour and mercy of God so the argument hangeth not together for in the Antecedent Grace is taken for the fauour of God in the consequent for an infused habite CHAP. 10. Of Iustification SEeing our aduersaries doe diuerse wayes wrâ—p and inuolue this disputation let vs devide it into certaine and distinct members and questions Question 1. And first of all whereas the word Iustification wrested to a wrong signification by our aduersaries as if to iustifie were of an vniust man to make one iust habitually or by a habite infused and seeing they hisse at imputed righteousnesse let vs consider the true signification of the word which is no other but to be absolved from the guilte of sinne that it bee not imputed but pardoned which appeareth to bee so by the reasons following Because the word Iustification is a borowed word from the court and place of iudgement which in his proper and naturall signification is vsed in the Scripture for to absolue acquitte from fault and guilte as 1 Wo to them that iustifie the wicked for a reward Isai 5 23. 2 The righteous shal bee iustified and the wicked condemned Deuter 25 1 3 Euerie man that hath a matter might come vnto me that I might iustifie him as the originall hath and is translated agreeable to the sense more plainely that I might doe him iustice 2 Sam. 15 4. 4 He that iustifieth the wicked and hee that condemneth the iust euen they both are abomination Note that the whole acte of Iustification is very liuely described in the scripture as a kind of iudiciall acte processe the person guilty is called to the barre is accused witnesses are brought he is condemned or acquitted c. to the Lord Prov. 17 15. So doth the same word keepe the same signification borowed from the court and iudicial proceedings in the Article of Iustification in the Scripture 1 Who shall laie any thing to the charge of Gods chosen It is God that Iustifieth who shall condemne c. Rom 8 33 34 heere yee see words and phrases borowed froÌ„ the court and Iudiciall proceedings to accuse to condemne to iustifie c. The equivalent termes of iustification or other words vsed to signifie iustification doth proue the same 1 Reconciliation is taken for Iustification Rom 5 9 10 2 Corinth 5 19 2 Remission of sinnes is taken for Iustification 1 Blessed is he whose wickednesse is forgiuen Psal 32 1 2 Iesus shall saue his people from their sinnes Matt. 1 21. 3 To giue knowledge of saluation vnto his people by the remission of their sinnes Luke 1 77 3 To cover sinnes is vsed for Iustification Blessed is he whose sinne is couered Psal 32 1 4 The holy Scripture doth describe Iustification by the words imputation reckoning accounting c as 1 God was in Christ and reconciled the world vnto himselfe not imputing their sinnes vnto them 2 Corinth 5 19. 2 Blessed is the man vnto whome the Lord imputeth not iniquitie Psal 32 2 3 As Dauid declareth the blessednesse of the man vnto whome God imputeth righteousnes without workes Rom 4 6 4 Abraham belieued God and it was counted to him for righteousnes Rom 4 â— 5 To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse Rom 4 5. 6 It is not written for him onely that it was imputed to him for righteousnes but also for vs to whom it shall be imputed for righteousnes which beleeue in him c. Rom. 4. 23 24 Contrariwise our aduersaries do reason 1 To iustifie by force of grammaticall composition of the word is all one as to make a man iust of one who before was not iust therefore to iustifie is to make iust Ans 1 Heere be foure termes in the Antecedent the signification of the word iustificatioÌ„ is taken grammatically in the consequent it is taken according to that signification which belongeth properly to Diuinitie 2. The true signification of the word is to be sought for in the proper science wherin the question is contained 2 By his knowledge shall my righteous seruant iustifie many Esai 53. 11 therefore hee doth iustifie them by an infused habite Ans It is a fallacie called ignoratio elenchi for the necessarie determination or limitation is omitted which followeth in the next words for he shal beare their iniquities which wordes declare that iustification is to bee vnderstoode heere by imputation for they are iustified by his bearing their sinnes as if themselues had borne and wyped away their owne sinnes 3 Holinesse shall preserue and iustifie the heart that is shall cause that the heart bee made iuste Ecclesiastic 1. 17. Answere 1 The booke is not Canonicall and therefore in a point of such moment his authoritie is not sufficient â— in the Greeke text the word iustification is not found 3 Neither if to iustifie in this place
But sacrameÌ„ts haue not Ceremonies which are left to mens liberty Seeing theÌ„ heere be vnderstood sacramentall Ceremonies both which are see that it was still vsed of the Apostles their so precise vsing of it ought to be vnto vs in steed of a comman dement Calvin Iustitut lib. 4. cap. 3 5. 16. How soeuer there is no thing in it to make it the matter of a Sacrament left and which are not left to mens choise and libertie there arise fower termes 3 The order of the Ministerie hath a promise of grace that God will work effectually by the ministerie Therefore it is a Sacrament Ans 1. That promise respecteth rather the hearers than him that is ordained For he may preach vnto others to their saluation and himselfe be a cast-away but the Sacraments doe apply grace to him that vseth them 4 But wee reade that in Ordination grace iâ— bestowed vpon them which are ordained As we reade of Timothy 2 Timoth 1 6. Answer 1 The Apostles had the gift of miracles and did giue the Holy-ghost miraculously by the imposition of hands 2 GOD dooth vsually worke by the good meanes ordained by himselfe and so dooth bestowe his grace vppon the person which was ordayned at the praier and request of the whole congregation gathered together in his name for so holy an exercise Yet wee may not therefore thinke that the imposition of hands is a sacramentall signe which conferreth grace 5 Augustine writing against the Donatistes dooth call Order a Sacrament as doo other of the Fathers also Ans 1. They did so in some sort and respect for the excellencie and reuerence of the ministerie which the Donatistes did debase 2. The Fathers vsed the word Sacrament in a larger signification than we here take it as was sayde in the beginning of this Chapter 4. Matrimonie Why wee doe not account matrimonie for a Sacrament these be our reasons Because it hath no promise of grace of iustification Because by the same reason it should haue been a Sacrament in the Olde Testament which the Papists will not grant Because if it were a Sacrament then Sacraments should bee amongst infidells and without the Church which is absurde Because it hath no visible Element Because there is there no applying of grace Because our Aduersaries doo so speake of Matrimonie that they leaue no place for it Pope Syricius among Sacraments calling it a carnall state wherein they that live cannot please God they say also that Priests are polluted by this state How then dare they call Matrimony a Sacrament seeing their Ecclesiasticall persons doe abhorre it as a prophane thing Contrariwise our aduersaries doe dispute Paul calleth matrimonie a Sacrament Ephes 5 32. Ans 1 The Papists translation is corrupt the worde in the Greeke signifieth a mysterie or secreâ—â— Paul sayth not of mariage that it is a mysterie but of the spiritual coniunction of Christ his Church as hee expoundeth himselfe But I speake concerning Christ and the Church 2 Mariage is honourable among all and the bed without spott Hebrewes 13 4. But the bed should not be without spot if there were not They bee the wordes of Eckius in his Enchiridion the Grace of the Sacrament Ans 1 The Ministerie Magistrates Parents are honourable and yet no Sacraments 2 Here is a fallacie taking that for a cause which is not For the bed is sayde to bee vnspotted not because matrimonie is a Sacrament but because the religious Man and Wife dooth not defile the bedde with whoredome and adulterie as the next words following do declare 3 If the grace of the Sacrament doo make the bed spotlesse why do they not grant matrimony to their priests why doo they esteeme it more tollerable for a Priest to bee a whoremonger and adulterer than a married man For such Priests haue they to lerated manie in poperie when as they will not away with honest mariage 3 Mariage hath the promise of eternall life For the woman shall bee saued by bearing of children 1 Timoth 2. 15. Ans 1 By this reason all married persons euen the infidels should bee saued 2 Paul comforteth women that their sorrowes which GOD layeth vpon them for a punishment do turne to them to bee offices of their calling exercises of the crosse of a Sacrament neuer a word 3 Paul speaketh vpon supposition and with limitation If they continue in faith c. Hee dooth not ascribe saluation to matrimony but onely dooth teach that those wiues shall be saued in the state of wedlocke who keep faith godlinesse charitie and chastitie 4. Godly women by perseuerance in faith loue c. doo sanctifie their matrimonie but sacraments are not sanctified by man but on the contrarie side men receiue sanctification from the Sacrament 4 The vnbeleeuing husband is sanctified by the Wife 1 Cor. 7 14 Seeing therfore Matrimonie hath the power of sanctifying it is a Sacrament Answ 1. If this sanctifying heere spoken of pertaine to saluation then it followeth that infidels shall bee saued by their belieuing wines which is absurde but if to sanctifie heere signifie an other thing then the argument falleth to the ground 2 But there bee fowre termes For in the Antecedent holy signifieth after the phrase of the Hebrues that which is granted and permitted as a thing that is lawfull to be vsed in holy manner in which sense creeping things are saide to be purified Acts 10 15. but in the consequent it is taken for sanctitie or holinesse and iustification and renouation 5 Matrimonie hath his institution blessing from God Gen. 2 18 22 24. Therefore it is a Sacrament Ans That promise of blessing is not of the grace of iustification and reconciliation but onely of a temporall felicitie It is nothing therfore to a Sacrament which is conuersant onely about the grace of reconciliation 6 Matrimonie is a remedie or medicine as the schoole-men speake of a spirituall disease to witfornication 1 Cor 7 2 Ans 1 This is not sufficient to make it a Sacrament because it is a remedie against fornication 2 Faith and praier are remedies against tentations shall they therefore bee counted Sacraments 5 Extreame vnction We admit not of extreame vnction because it neither hath the wordes of institution which is to continue in Church nor any certaine ordination of his rite described by the circumstances thereof nor the promise of grace of iustification nor any other property at all of a true Sacrament Contrariwise our Aduersaries doe dispute 1. Extreame vnction hath the outward element of oile therefore it wanteth not the property of a Sacrament Ans Vnlesse to this element there come the word to destinate it to this purpose to coÌ„ maund it and to promise the forgiuenes of sinnes and euerlasting life of all which our Aduersaries can shew nothing in the Scripture their oile of the sicke is no more to bee esteemed than oile Oliue which is provided to be sawce for a sallet of hearbs 2.
cannot be without faith Romanes 14. 23. and faith is not without the word of God Romaines 10. 17. Seeing then we haue no word whereby we are bidden to worship the Eucharist faith falleth which is the primarie ground and stay of adoration If the Eucharist bee to be adored then by the like reason Baptisine should bee adored too because of the presence and effectuall operation of the holy Ghost But our Aduersaries denie this latter and therefore wee the former When Christ reached the Eucharist to his Disciples wee doe not reade any where that the Apostles rose vp and worshipped the Sacrament which out of doubt they would haue done if the Sacrament should haue beene adored Contrariwise our Aduersaries doe reason 1. Transsubstantiation takes away all occasion of Idolatrie therefore say they wee are vniustly accused of Idolatrie Ans 1. Transsubstantiation is a principle simply false therefore it is a begging of the question 2. If Transsubstantiation were granted yet it could not bee prooved that it should haue place out of the vse of the Sacraments these are therefore rotten and ruinous foundations 2. If it bee rightly adored in the vse why not rightly also out of the vse Ans Because the Sacrament out of the vse is no Sacrament As was declared a while agoe 3 Wheresoeuer Christ is there hee is to bee adored but Christ is in the consecrated host therefore he is to be worshipped in the hoste Answer 1 Wee worshipp Christ in the Eucharist for wee say at the Communion wee praise thee wee worship thee c. but wee worshipp not the Eucharist nor CHRIST as there carnally present 2 The maior proposition as it is proposed by the Papists is not simply and in all respects true For Christ was in Peter the Apostle yet Peter would not suffer himselfe to be worshipped Act 10 25 26. 4 If the manhoode of Christ which yet is a creature bee â—ightly adored because of the hypostaticall vnion why may not the bread be adored too because of the Sacramentall vnion Answere 1 There is great difference betweene the Sacramentall vnion and the personall vnion the one maketh one person and subsistence the other dooth not 2 The flesh of Christ never subsisted by any proper subsistence of his own before the incarnation but as soone as it beganne to haue a beeing it subsisted in the person of the Sonne of God and that not by any proper subsistence of his owne Hereof it commeth to passe that whosoeuer doth adore the Sonne of God that is the second person in Trinitie the same dooth also rightly adore the flesh of Christ which things seeing they be nothing so in the breade and wine of the Euchariste the case is nothing alike 3 The Sacramentall vnion is onely by relation and may bee dissolued the personall vnion is a most neare ioyning of two natures in one person which neuer can be dissolued 4 Concerning the worshipping of the flesh of Christ wee haue the word and examples in the Scripture but we want both for the worshipping of the Eucharist as was saide a while a goe QVESTION 3. Concerning carying about and inclosing the Eucharist in a boxe we deeme all those things impious Because they haue no commandement of God Because they are contrarie to the commandement of eating and drinking the Sacrament Because in so doing the sacramentall action is pulled a sunder to wit the consecratioÌ„ from the vse and pertaking of it The vse of the Supper is turned into an action altogether different from the institution of Christ The feast of Corpus Christi and the carrying about of the Sacrament were now late brought in and set on foote by the Bishops of Rome about an hundred and an halfe of yeares agoe If the commandement of Christ concerning the true vse of the Sacrament were performed there would remaine none occasion of shutting vp and carying about of the Sacrament There bee no examples of the Apostles for it For Paul who writeth to the Corinthians of the Eucharist most exactly yet doth not so much as in one worde mention anie shutting of it vp carying it about or adoring it Neither can there bee shewed in the purer primitiue Church anie so much as a step and token thereof CHAP. 17. Of the Masse THe Papists haue turned the sacrameÌ„t of the Note here the â—nrse is to bee obserued a-against soÌ„e of the Papists who peruert the state of the question in this disputation and say that they striue onely for the sacrifice of Eucharist or thanksgiuing these same are stracken with a curse by the councel of trent Lords Supper into a sacrifice wherein they offer daily the consecrated breade and winâ— to God the Father for the sinnes of the liuing and the dead And more ouer they contend that in the Eucharist there is not onely a sacrifice of remembrance and thanksgiuing but that there is also a propitiatorie sacrifice For so saith the Councell of Trent Sess 6. cap. 2 can 3. If any man shall say that the sacrifice of the Masse is only a Sacrifice of praise and thanksgiuing or a bare commemoration of the sacrifice performed vpon the Crosse and not a propitiatorie Sacrifice or that it doth profit him alone that receiueth it and that it ought not to bee offered for the huing and the dead for their sinnes punishments satisfactions and other necessities let him bee accursed But wee acknowledge no such visible Sacrifice in the Church neither do we finde in scripture anie other propitiatorie Sacrifice besides the Sacrifice of Christ and this sacrifice of the Masse wee doe reâ—ect for the reasons following Because to make of the Lords Suppera propitiatorie sacrifice for the liuing and the deade is contrarie to the institution of our Lord Iesus Christ and it is to disanull pernert his Testament 1 Christ did not command to offer his body and bloud but to eate and drinke them 2. And there is not so much as one word in al the action and institution of the supper which might inferre any mention of a Sacrifice 3 Neither do we reade that Christ offered himselfe in his supper as if by his owne example hee would institute masse for if hee offered himselfe to his heauenly Father in his supper then should hee not haue perfected his sacrifice with one oblation once made Heb 7 27 9 26. 28 and 10 10. 14. but with a double oblation twise made namely once in his supper once vpon the Crosse which is false absurd But if he offered not himselfe in his supper as it is most true he did not then neither can his example which wee should follow lay vpon vs the office of sacrificing 4. Paul receiued of the Lord the institution of the Eucharist but made mention of no sacrifice at all which the Apostle especially seeing hee boasteth that hee had shewed all the councell of God Acts 20 27 ought not to haue omitted if there should haue been anie respect of a