wracke And as their cause was not good so neither were the meanes that they vsed for they brought S. George and S. Denys into the field against the Turkes and left Christ at home If the Israelites could not be deliuered from the Philistims by the presence of the Arke but thirtie thousand fell before them and all because of their sinnes let not men thinke that popish Saints can defend them while their liues remaine vnreformed at home 2. That the heathen are not to be prouoked to warre but vpon iust cause that is when they prouoke vs it appeareth by the example of the Israelites who as they came from Aegypt sent vnto the King of Edom and Moab that they might haue leaue to walke through their land but they not granting so much yet the people of God offered them no violence but went a longer iourney about Iudg. 11.17 Augustine sayth Sapiens gesturus est iusta bella sed multo magis dolebit iustorum necessitatem extitisse bellorum A wise man will take iust warre in hand but it more grieueth him that he hath iust cause to warre And what he meaneth by iust warre he further sheweth Iniquitas partis aduersae iusta bella ingerit gerenda sapienti The iniquitie or iniuries of the aduerse part doth giue vnto a wise man occasion of iust warre Iust warre therefore ariseth when men are prouoked by iniuries THE EIGHT QVESTION CONCERNING holy and festiuall dayes THis question hath diuers parts First of holy dayes in generall Secondly of the Lords day Thirdly of the Festiuall dayes of Christ and the holy Ghost Fourthly of Saints holy dayes Fiftly of the time of Lent THE FIRST PART OF HOLY DAIES in generall The Papists error 58 FIrst they hold that holy and festiual daies are in themselues and properly and truely more sacred and holy then other daies are Bellarm. cap. 10. proposit 2. Apocalyps 1.10 I was in the spirit saith the Apostle on the Lords day God reuealeth such great things to Prophets rather vpon holy daies then prophane daies Ergo some daies holier then other Rhemist Apocal. 1. sect 6. The Protestants Ans. FIrst God giueth not his graces in respect of times but according to his owne pleasure Times of praier he chooseth often and of other godly exercises not for the worthines or holines of the times but for the better disposition of his seruants in such exercises to receiue them yet this was not perpetually obserued for God appeared to Moses keeping of sheepe Exod. 3. to Amos following his herd Amos 7. Secondly wee grant that the Lords day being commanded of God and so discerned from other daies may be said to be holier then the rest in respect of the present vse but not in the nature of the day for then could it not haue been changed from the last day in the weeke to the first as water in Baptisme is holier then other waters because of the sacred vse not in it selfe as by a qualitie of holines inherent And as for other festiuall daies which haue not the like institution they are appoynted onely of the Church for Christian policie orders sake for the exercise of religion But this now popish before time Iewish distinction of daies as being by their nature hoâ—â—er then other is flatly against the Apostles rule Rom. 14.5 One putteth difference betweene day and day and Galath 4.10 You obserue daies and moneths times and yeeres Augustine saith Nos dominicum diem pascha celebramus sed quia intelligimus quo pertineant non tempora obseruamus sed quae illis significantur temporibus Cont. Adimant cap. 16. We keepe the Lords day and the feast of Easter not obseruing the times but remembring what is signified by those times that is for what cause they were ordained Ergo obseruers of times are reproued The Papists 2. THey affirme the keeping and sanctification of holy dayes to be necessary errour 59 Rhemist annot Galath 4. sect 5. and that we are bound in conscience to keepe the holy dayes appointed of the Church although no offence or scandale might follow and ensue vpon the neglecting of them Esther 9. Mardocheus and Esther appoint a new festiuall day not instituted of God and bind euery one to the obseruing therof that none should faile to obserue it ver 27. Ergo men bound in conscience to keep festiuall daies Bellarm. ca. 10. The Protestants Ans. FIrst though we refuse not some other festiuall daies yet we acknowledge none necessary more then are of the holy Ghosts appointing in the Scripture Secondly we deny that the constitutions of the Church for holy dayes do bind Christians in respect of the dayes them selues in conscience to keepe them otherwise then they may giue offence by their contempt and disobedience to the holesome decrees of the Church for it selfe in it owne nature is indifferent neither can the Church make a thing necessary in nature which God hath left indifferent nothing bindeth absolutely in conscience but that which is necessary by nature wherefore keeping of holy dayes being not enioyned but left indifferent in the word bindeth no otherwise then we haue said Thirdly the example of Esther sheweth that the Church hath authoritie to appoint for ciuill vses dayes of reioycing that festiuall day then begun did not binde the obseruers in conscience no otherwise then they were bound in all lawfull things to obey their gouernours for their consent was required and they promised both for themselues their seede to keepe that day Esther 9.27 Whereby it appeareth that they were not bound absolutely in conscience to obserue it Augustine speaking of the Sabboth saith thus haec est dies quam fecit Dominus exultemus laetemur in ea This is the day which the Lord hath made let vs reioyce and be glad therein Psal. 118.24 This onely holy day he saith is of the Lords making and therefore of all other necessary to be kept THE SECOND PART OF THE Lords day The Papists THe seuerall pointes wherein our aduersaries and we doe differ about the errour 60 Christian Sabboth are these First the principall exercise of the Sabboth say they is for the people to come to the Church and heare Masse which their abominable and idolatrous sacrifice they make the proper worke of the Sabboth Catechism Roman pag. 649. The Protestants THe Sabboth was ordayned for the people to assemble together to heare the word read Act. 15.21 preached and to receiue the Sacramets Act. 20.7 and to offer vp their praiers these were the proper exercises of the Sabboth as for the popish sacrifice of the Masse we finde no mention at all thereof in Scripture The Papists error 61 2. WE dissent about the rest of the Sabboth they allow such workes to be done vpon the Sabboth as shal be permitted by the Prelates and Ordinaries and such as by long custome haue bene vsed Bellarm. cap. 10. The Protestants WE holde that as the Lords day was instituted of
God so the manner of celebrating and keeping it holy is to be learned out of the word and neither custome nor authority ought to giue liberty for such workes vpon the Lords day as are not warranted by the word First we graunt that we are not so necessarily tied to the rest of the Sabboth as the Iewes were for those things are abolished which appertained to the Iewish Sabboth First the prescript of the day Secondly the ceremonious exercises of the Sabboth in the sacrifices and other rites of the Law Thirdly the typicall shadowes and significations of their Sabboth as first it betokened their rest in Canaan then the rest and peace of the Church by Christ Hebre. 4.3 5. Fourthly the strickt and precise rest wherein Christians haue more liberty then the Iewes had and againe they obserued their rest as being properly and simply and in it selfe a sabboth daies duty but we doe consider it as being referred to a more principall end as making of vs more fit for spirituall exercises Secondly we allow these workes to be done First opera religiosa or pietatis the religious workes and conferring to piety as the Priestes did slaye the sacrifices vpon the Sabboth and yet brake not the rest of the Sabboth Math. 12.5 so the people may walke to their parish Church though somewhat farre off the Pastor Minister may goe forth to preach yea and preaching is of it selfe a labour of the body to study also and meditate of his Sermon to ring the bels to call the people to the Church all these are lawfull as being helpes for the exercises of religion Secondly opera charitatis the workes of mercy are permitted as to visite the sicke the Phisitian to resorte to his patient yea to shew compassion to brute beastes as to helpe the sheepe out of a pit Math. 12.11 Thirdly opera necessitatis the workes of necessitie as the dressing of meat and such like Math. 12.1.3 Our Sauiour excuseth his Apostles for plucking the eares of Corne when they were hungry As for opera voluntaria workes of pleasure and recreation we haue no other permission to vse them then as they shal be no le ts or impediments vnto spirituall exercises as the hearing of the word and meditating therein and such other Otherwise they are not to be vsed Augustine saith speaking of the Iewes who did greatly prophane their Sabboth in sporting and dalliance Melius toto die foderent quà m toto die saltarēt It were better for them to digge all day then to daunce all day euen so verily it were better for many poore ignorant people that vpon the Sabboth giue themselues to drinking and quaffing gaming if they should goe to plough or cart all the day But as for other seruile workes as to keepe Faires and Markets vpon the Lords day to trauell themselues their seruants and beastes vpon the Sabboth it is flat contrary to the commaundement of God and the practise of the Church Nehemiah 13.16 where there is no extream and vrgent necessitie so that it is not to be doubted but that as the keeping of the Lords day is a moral commaundement so also the manner of the obseruing thereof in sanctifying it and resting therein is morall the ceremonies of the rest being abolished that is the Iewish strictnes thereof and the opinion which they had of their rest as being simply a part of the sanctifying of the Sabboth But we doe consider it as referred vnto more principall duties and obserue it not as of it selfe pleasing God but as making vs more fit for spirituall exercises Contrary to these rules we acknowledge neither power in Ordinaries nor priuiledge in custome to dispence with the sanctification of the Sabboth The Papists THey affirme that the Apostles altered the sabboth day from the seaueth day to the eight counting from the creation and they did it without scripture error 62 or any commaundement of Christ such power say they hath God left to his Church This then they holde that the sabboth was changed by the ordinarie power and authoritie of the Church not by any especiall direction from Christ thereupon it followeth that the Church which they say cannot erre may also change the sabboth to any other day in the weeke Rhemist Apoca. 1. sect 6. The Protestants 1. THe Apostles did not abrogate the Iewish sabboth but Christ himselfe by his death as he did also other ceremonies of the Law and this the Apostles knew both by the scriptures the word of Christ his holy spirite 2. They did not appoint a new sabboth of their owne authoritie for first they knew by the scripture that one day of seauen was to be obserued for euer for the seruice of God and exercise of religion although the prescript day according to the Law were abrogate for the Lord before the morall law was written euen immediatly after the creation sanctified the seauenth day shewing thereby that one of the seauen must be obserued so long as the world endured Secōdly they knew there was the same reason of sanctifiyng the day of Christs resurrection and the restitution of the worlde thereby as of sanctifiyng the day of the Lords rest after the creation of the world Thirdly they did it by the direction of the spirite of God whereby they were so directed and gouerned that although they were fraile men by nature and subiect to error yet they could not decline in their writings and ordinances of the Church from the truth which assurance of Gods spirite in the like measure the Church hath not but so farre forth is promised to be led into all truth as she followeth the rule of truth expressed in the Scriptures Wherefore the Church hath no authority to change the Lords day and to keepe it vpon Munday or Tuesday or any other day seeing it is not a matter of indifferency but a necessary prescription of Christ himselfe deliuered by the Apostles for the Lords day began in the Apostles time and no doubt by their Apostolike authority directed by the spirite of Christ was instituted Act. 20.7 Apocal. 1. ver 10. Neither can there come so long as the world continueth so great a cause of changing the Sabboth as the Apostles had by the resurrection of Christ. Wherfore the law of the Sabboth as it is now kept and obserued is perpetuall The Papists errour 63 4. THey affirme that the keeping of the Lords day in stead of the Iewish Sabboth is a tradition of the Apostles and not warranted by Scripture Rhemist Math. 15. sect 3. The Protestants THe obseruation of the Lords day is not deliuered by blinde tradition but hath testimony of holy Scriptures 1. Corinth 16.2 Act. 20.7 Apocal. 1.10 and the obseruation thereof is according to Gods commaundement not after the doctrine of men Fulk ibid. The Papists errour 64 5. THey teach that the Lords day is commaunded and likewise kept for some mysticall signification not onely for the remembraunce of benefites already
accomplished as of the resurrection of Christ and the Aduent or comming downe of the holy spirite but also to betoken vnto vs things to come as our rest and glory in the kingdome of God Bellarm. de cultu sanctor li. 3. ca. 11. The Protestants 1. WE graunt that the Sabboth may be so applied both to call to remembraunce things already as vpon that day done as the resurrection of Christ and the descending of the holy Ghost Some think also that Christ vpon that day was baptized vpon that day turned water into wine fed fiue thousand with a few loaues came vnto his Apostles after his resurrection the dores being shut and that as vpon this daye he shall appeare to iudgement but vpon what ground I know not Certaine it is that vpon this daye Christ rose againe and that the holy Ghost came downe then vpon his Apostles We denye not but that the keeping of the Lords day holy may fitly bring vnto our remembrance these things yea and that it may be a type and symbole vnto vs in some sort both of things spirituall as to betoken our ceasing and resting from the workes of sinne Hebr. 4.10 and 1. Pet. 4.1 as also of things to come as the kingdome of heauen is called a Sabboth Isai. 66.23 But we dare not neither will affirme that the Sabboth was ordained constituted for any such end for the commandement of the Sabboth now to vs is onely moral not typical or ceremonial as the Iewish Sabboth was but looke wherein the Sabboth was moral to the Iewes so it is kept still As in these two poynts it was morall to them first to be a signe betweene them and the Lord and to distinguish them from other people Exod. 31.17 And so also the right keeping of the Lords day is a notable outward marke of difference betweene the Church of God all others Secondly that vpon the Sabboth they should resort together and heare the lawe read and preached Act. 15.21 And for this cause namely the exercise of religion are Christians chiefly bound to the Sabboth It may I say fitly be drawne to resemble heauenly and spirituall things but that is not any end of the institution The Iewes had two kind of types typos factos and typos destinatos types made and applied and types appoynted and ordained of God to shadowe forth some notable thing as the Paschall Lambe was typus destinatus of our Sauiour Christ as they were not to breake a bone of the Lambe so was it accordingly performed in Christ. They had also many types beside that were not destined to signifie any certaine thing of such S. Paul speaketh 1. Corinth 10 6 11. So wee say of the Sabboth that it is not typus destinatus it is not instituted for any shadowe or signification though it may be fitly applied to such an vse The Papists 6. THey say that we are not bound vpon the Sabboth by any peculiar commandement to abstaine from sinne more then vpon any other day neither error 65 that the internall act of religion appertaineth to the keeping of the Sabboth but the external that any sinne committed vpon the Sabboth is not therby the greater neither that we are more bound vpon the Sabboth to seeke for internall grace then vpon any other day Bellarm. lib. 3. cap. 10. propos 4. The Protestants Ans. FIrst we grant that all sinne as of theft adulterie and the like are in their owne nature alike at what time soeuer they are committed yet they may be made more hainous by the circumstances as of the place as sacriledge is greater then common theft so why not of the time Secondly if that which is no sinne vpon the worke-day be a sinne vpon the Sabboth as to digge to plough to cart then that which is a sinne of it selfe as to steale to coÌ„mit adulterie must needs be greater more hainous being done vpon the Sabboth for beside the sinne he also prophaneth the Sabboth which is the breach of another commandement Thirdly the internall act of religion is properly commanded in the sanctifying of the Sabboth for it cannot be sanctified by the externall act of going to Church and hearing the word vnlesse a man be inwardly in the deuotion of his heart prepared for those holy exercises So inward grace is more sought for vpon the Sabboth not in respect of that inward desire which we haue vnto them which ought alwaies to be alike feruent in vs if it were possible but because of those outward meanes of hearing the word publique prayer receiuing the Sacraments which are vpon the Sabboth for the which we ought more especially to prepare examine our selues Ecclesiast 4.17 1. Corinth 11.28 Augustine sayth speaking of the Iewish women Quanto meliùs foeminae eâ—ruÌ„ lanam facerent quà m illo die in neomenijs saltarent spiritualiter obseruat Sabbatum Christianus abstinens se ab opere seruili id est à peccato Tractat. 3. in Iohan. Their women might be better occupied in spinning at home then in dauncing vpon this day for a Christian doth spiritually keepe the Sabboth in abstaining from al seruile worke that is from sinne They then that do obserue the Sabboth onely in externall acts doe but carnally keepe it The Papists error 66 7. THey hold it a thing vnlawfull for Christians to fast vpon the Lords day Bellarm. lib. 3. de cultu sanctor cap. 11. The Protestants Ans. FIrst we grant that this opinion is very ancient that in Tertullians time it was receiued in many Churches and they thought it as vnlawfull to bow the knee vpoÌ„ the Lords day Tertul. lib. de coron Militis Die dominico ieiunare nefas ducimus de geniculis adorare We count it vnlawfull to fast vpon the Lords day and to pray kneeling But the Papists obserue not the one why then should they binde themselues to the other Ignatius maketh fasting vpon the Sabboth as great an offence as the killing of Christ himselfe Epistol ad Philipp But I trust they will not say so Secondly the reasons why fasting is not to be vsed vpon the Lords day because the Iesuite setteth downe none I will supplie out of Augustine first Sentio saith he ad significandam requiem sempiternam vbi est verum Sabbatum relaxationem quà m constrictionem ieiunij aptius conuenire I thinke that to signifie the eternall rest which is the true Sabboth libertie rather then the vrging of fasting doth most fitly agree But to this we answere that this signification of eternall rest is no essentiall part of sanctifying the Sabboth nor no end of the institution as we haue shewed afore though it may haue such an application and therefore this reason proueth not such a necessitie of not fasting vpon the Sabboth Secondly Die dominico ieiunare magnum est scandalum It is a great offence to fast on the Lords day because the Manichees made choise of that day to fast in Per quod factum
bodie to abstayne from hurtfull meates as likewise to keepe a temperate and sober dyet and to take heede of surfetting and drunkennesse These kindes of abstinence in making difference of meates wee mislike not but for pietie or religions sake to distinguish them it is to too great superstition The Papists FOurthly their religious kinde of fasting they holde not to bee a generall error 77 abstinence from all meates and drinkes but onely from some certaine kindes as from flesh and wine as Timothie refrayned from drinking of wine and in steade thereof vsed water 1. Timothie 5. verse 23. Rhemist The Protestants Ans. FIrst for chastising of the bodie it is lawfull to abstayne either wholly for a time or in respect of the quantitie or qualitie of the meates which may more prouoke carnall lusts not in the prohibition of the whole kind as the Papists doe of all flesh bee it neuer so grosse or small in quantitie Likewise it is lawfull for chastising of a mans body to abstaine from any kinde as of wine fruites spices flesh so that the vse of them be not forbidden as though in the very abstinence there were religion Fulk ibid. 2 But the true and properly religious fast of Christians is a generall abstinence from all meats and drinkes during the time of such fasting Esther 4.16 Nehemiah 9.4 Where the manner of their fast is described howe the lawe was read vnto them foure times in the day and as oft did they worship the Lord and confesse their sinnes It was the custome of the Church also in Augustines time in the dayes of fast not to abstaine onely from flesh or some certayne kinde of meate as the Papists vse but altogether to continue fasting till the eeuen Rogo vos fratres sayth he vt in isto sacratissimo tempore exceptis dieb dominicis nullus prandere praesumat I pray you brethren that in this holy time none of you presume to dine at all except it be vpon the Lords daies Ergo they that wil keepe a true religious fast if they are able ought for the time wholly to absteyne The Papists error 78 FIftly they erre in affirming fasting to be a meritorious worke Rhemist 1. Corinth 15. vers 32. Anna Tobie Iudith Esther serued and pleased God by fasting Annot. Math. 15. sect 3. The Protestants Ans. FIrst we doubt not but that fasting is a worke acceptable to God being referred to the right end as to chastise and humble the bodie 1. Corinthians 9.27 and to make our prayers more feruent 1. Corinthians 7.5 But otherwise there is no holinesse or vertue in fasting of it selfe neither is it by the worke wrought of any merite or worthines For our prayers which are a more principall worke then fasting is yet of themselues by any worthynes in them are not regarded of God for Salomon sayth When thou hearest haue mercie 1. King 8.30 It is of the Lords mercy that our prayers are heard not of any worthynes in them Augustine sayth very well Si volumus bene ieiunare à cibis ante omnia ieiunemus à vitijs Quid prodest pallidum esse ieiunijs si odio inuidia liuescas What doth it helpe to fast from meate if wee fast not from sinne What auayleth it to be pale and wan with fasting if thou frettest with hatred and enuie Ergo the externall or outward acte of fasting of it selfe is litle or nothing worth The Papists error 79 SIxtly and lastly they grieuously offend in their fastings in laying so straight and hard a yoke vppon mens shoulders as charging them vnder payne of damnation to keepe their fasting dayes making it deadly sinne yea heresie to transgresse them as one Laurence Staple was troubled and persecuted anno 1531. because in Lent hauing no fish hee did eate egges butter and cheese nay they were so cruell that hardly they suffered women in child-bed to haue flesh in their houses As anno 1532. two young Gyrles were constrayned to abiure because they were found vppon Saint Peters eeuen eating broth made of mutton their mother lying in childe-bed Howe was poore Frebarne tossed too and fro and brought into great daunger because a pigge was found in his house in Lent time for the which his wife longed The Protestants Ans. FIrst no positiue law not grounded vppon scripture can so binde any person that in the breaking of such hee shall sinne deadlie And of this sorte is the fast of Lent and other dayes for religion which were ordayned without authoritie of scripture Lambert ad articul 17. And seeing the rest of the Sabboth being the commaundement of GOD might yet vpon necessarie cause be broken as wee haue shewed how much greater libertie ought the people to haue had in the obseruation of those dayes which were onely inioyned by men for who seeth not that the rest in the Lords day being Gods owne appoyntment ought more surely to binde then fasting vpon forbidden dayes enforced by men yet was it counted an heynous sinne to eate flesh vpon a day interdict and a small offence or none to violate the rest of the Sabboth 2 Saint Paul could see no such necessitie of fasting and abstinence when hee willeth Timothie to drinke wine and no longer water for his infirmities sake 1. Timoth. 5.23 But if there were religion in fasting and abstinence it ought not to be intermitted for the bodily health for the lesse principall is to giue place to the greater In Augustines time also there was no such necessitie Qui ieiunare non praeualet in domo sua praeparet quod accipiat He that is not able to fast let him prepare in his house for his owne eating And agayne Si possibilitas non fuerit ieiunandi sufficit eleemosyna sine ieiunio If a man haue not possibilitie to fast in stead of fasting let him giue almes What is become now of your Lent and Imber fastes which you prescribe as necessary to be kept of all THE NINTH QVESTION CONcerning the Virgine Marie THis question standeth of many parts 1. Whether the B. Virgin Marie were conceiued without sin Secondly whether she vowed Virginitie before the Angel was sent vnto her Thirdly of the assumption of her body into heauen Fourthly of the dignitie and preeminence that shee hath as they affirme aboue all other Saints yea and the Angels to Fiftly of the merites of the virgin Marie and of the Aue Maria. THE FIRST PART WHETHER THE Virgin Marie were voyde of original and actuall sinne The Papists error 80 1 AL men are borne in sinne Christ onely excepted and his mother for his honor Rhemist Rom. 5. sect 9. Answ. it is no more dishonour for Christ to be borne of a sinner then to haue taken his flesh and lineally descended according to his humanity of Thamar that committed incest with Iuda and Rahab which was an harlot Math. 1.3.5 Secondly it maketh more for the honor of God that Christ was borne without sinne
which is vsed in the Sacrament ought to be vnleauened because it is most agreeable to Christs institution who made the sacrament of vnleauened error 117 bread for he instituted his last Supper after he had eaten the Passeouer which was to be eaten with sweet and vnleauened bread according to the Lawa neither was there any leauen to be found in Israel for seuen daies together and not onely Christ but all the Iewes at that time did keepe the Passeouer and the next day after in the which Christ suffered was the first solemne festiuall day of the seuen being the fifteenth day of the moneth as it was commanded Leuiticus 23.5 Rhemist 1. Corinth 11. sect 10. Bellarm. lib. 4. de Eucharist cap. 7. The Protestants 1. WE deny not but that Christ vsed vnleauened bread at the institution of his last Supper hauing immediately before eaten the Paschall Lambe which we doubt not but he kept according to the Lawe with sweete bread yet in the time they are greatly deceiued affirming that all the Iewes eate the Passeouer like wise ouer eeuen and crucified Christ on the morrow which should haue beene and was vnto them as they say a chiefe festiuall day The truth is that Christ eate the Passeouer the 14 day at eeuen as it is appointed in the Law but the Iewes had a contrary tradition they would in no wise keepe two festiuall daies together and therefore because the sixteenth daie was their Sabboth they would not haue the feast of vnleauened bread vpon the fifteenth day though it were so appointed by the law to auoide the concurrence of two holy daies together but deferred it till the next day which was their Sabboth and eate the Passeouer the eeue before which was the 15. day at night whereas Christ reforming that abuse kept the Passeouer the eeue before according to the Law that is the 14. at night It appeareth then that the next day following which we call Friday wherein Christ was put to death was not kept of the Iewes as a holy day First the text saith they would not put Christ to death vpon the feast day fearing the tumult of the people Mark 14.2 Secondly if they had kept it holy as the Law commaunded they should haue done no seruile labour therein that is no work of the body Leuitic 23.7 But what could be a more seruile worke then to crucifie Christ to carry the Crosse and pitch it in the ground and such like which the Iewes would not haue done vpon that day which they were as straightly to keep as the Sabboth It is also called the preparation of the Sabboth Mark 15.43 Wherein they were wont to prepare against the Sabboth what was needfull but such workes of preparation could not haue bene done in that great festiual day Augustine also saith that the day of Christs suffering was not Pascha sed praeparatio Paschae It was not the Pasch but the preparation to it it is not therefore true that it was kept holy of the Iewes the day of Christs passion neither that they did eate the paschall Lambe the same eeue that Christ did but the night following If they shall obiect that place Mark 14.12 where the Euangelist saith It was the first day of vnleauened bread when Christ eat his passeouer and therefore all the Iewes began then to eate sweet bread We answere that the Euangelist hath relation vnto the right time of keeping the Passeouer as it was prescribed by the Law and obserued by Christ not to the corrupt custome of the Iewes Wherfore we graunt that Christ might eate vnleauened bread but not in such manner and order as they say Secondly it was not of the substance of the institution to eate vnleauened bread no more then to eat it at night and to receiue it sitting we are not more bound to the one then to the other Againe Christ vsed vnleauened bread because it was the vsuall bread at that time so we do vse that which is the vsuall bread in our time And S. Paul speaketh of such bread as was vsuall among the Gentiles when he saith The bread which we break 1. Cor. 10.17 Ergo ordinary bread and leauened to be vsed not vnleauened The Papists 2. COncerning the other element of wine which is vsed in the sacrament error 118 they say it is to be mixed with water and they impudently condemne all those Churches that doe not mixe water with wine in the Sacrament Argum. Water gushed out together with blood out of the side of Christ. Ergo wine and water is to be vsed together in the Eucharist Rhemist 1. Cor. 11. sect 10. Bellarm. lib. 4. de Eucharist cap. 10. The Protestants 1. WE deny not but that of ancient time in hot Countries especially where their wine was strong they vsed to mixe water with wine in their common drink and thereupon they so vsed it in the sacrament but it was neuer generally the practise of the East Countries so to do for the Armenians and Iberians vsed not of ancient time to put water in the Cup in the ministration Fulk nnot 1. Corinth 1â— sect 10. Secondly Be it that this mixture of wine were conuenient to be vsed you cannot make such a matter of necessitie of it as to charge them with heresie and denounce damnation against them that keepe not that custome especially seeing your Canonists and schoolemen do graunt that it is de honestate tantâ—m of decency onely not of necessitie And yet we are faine to drinke mingled wine many times against our willes for the Minister need put in no water it is mixed to his hands many times The Vintners craft standeth very well with popish profession Thirdly we holde it rather to be a superstitious custome and contrarie to Christs institution for he in his last supper gaue wine not water to be drunk for he calleth it the fruit of the Vine which is wine and not water Fourthly the water and bloud which issued out of Christs side signifie no such thing but rather as S. Iohn expoundeth them by water is betokened our washing from our sinnes whereof Baptisme is a pledge by blood the full satisfaction that Christ hath made for our sinnes whereof the other sacrament is a â—eale 1. Iohn 5.6 This is that Iesus Christ that came by water and blood not by water onely but by water and blood By the which words the Apostles meaning is not that by the water and blood which were shed vpon the crosse we should vnderstand the Sacraments of the Church but those spirituall graces whereof the Sacraments are liuely signes namely the satisfaction and ransome of our sinnes by Christs blood and our ablution and washing from the same Augustine picketh out no such fancie out of this mysterie as you doe for the mixture of wine and water but he doth more fitly apply it to the sacraments of the church E Christi latere dormientis in cruce promanarunt sacramenta ecclesiae in Psal.
redeeme his brother or giue a price to God for him Psalm 49.8 Augustine vpon those words Iohn 16.23 Whatsoeuer yee shall aske in my name he will giue it you Exaudiuntur quippe omnes sancti pro seipsis non autem exaudiuntur pro omnibus vel amicis vel inimicis c. The Saints are heard praying for themselues but they are not heard praying for all their friends or enemies because it is not said simplie He will giue but He will giue to you Ergo much lesse can they satisfie for others if their praiers bee not heard alwaies for others THE EIGHT QVESTION OF INDVLgences and penall iniunctions THE FIRST PART WHETHER PEnall and painefull workes are necessarie vnto repentance The Papists NOt onely amendement and ceasing to sinne or repentance in heart before error 21 God is alwaies enough to obteine full reconcilement but there must bee outward penaltie correction and chastisement beside Rhemist 2. Corinth 2. sect 2. Argum. The incestuous person was rebuked of many 2. Corinth 2.6 which word implieth beside his inward repentance outward correction and chastisement The Protestants Ans. WEe acknowledge that in notorious sinnes and offensiue to the Church as this of the young mans was inward repentance is not sufficient but that after sharpe discipline by the outward testification of sorrow and publike confession satisfaction must bee made to the Church but it followeth not that this course should be taken for all sinnes which a man repenteth him of And yet wee graunt that outward signes of our sorrowe are alwaies necessarie in true repentance not as satisfactorie meanes to redeeme our sins but onely as infallible tokens and effects of our repentance As Augustine saith Satis durus est cuius mentis dolorem oculi carnis nequeunt declarare Hee is hard harted the griefe of whose minde the eyes of his flesh doe not shew forth de poenitent cap. 9. Argum. There are but two essentiall partes of repentance and true conuersion vnto God To turne from our sinnes and leade an holy life So saith the Lord by the Prophet If the wicked will returne from his sinnes and keepe all my statutes Ezech. 18.21 This is all God requireth without any other penall workes wherefore ceasing from sinne and amendement of life which necessarilie include the true sorrow and conuersion of the heart are sufficient for repentance THE SECOND PART BY WHOM penall workes are to bee inflicted The Papists error 22 THe priests onely they say haue power to enioyne workes of penance as affliction of bodie mulct penaltie correction by almes-deedes fasting abstinence and such like Conc. Trid sess 14 can 15. Rhemist 2. Corinth 2. sect 2. Argum. To them is giuen authoritie to binde and loose Ergo to enioyne penance Bellarm. cap. 5. lib. 4. The Protestants Ans. 1. SOme kinde of mulctes Church discipline is not to deale withall as bodily punishment and pecuniarie fines which are to be imposed at the discretion of the magistrate Secondly we grant a wholsome vse of the keyes in Church discipline in punishing and clensing of notorious offenders in the open face of the congregation but priuately to enioyne men penance for their secret sinnes is an Antichristian yoke Argum. True repentance is a free worke not of compulsion or coaction Saint Paul exhorteth men to iudge themselues that they bee not iudged 1. Corinth 11.31 But now when penance is laid vpon a man and not voluntarilie taken of himselfe hee is iudged rather of another hee doth not iudge himselfe Augustine saith Quem poenitet punit seipsum prorsus aut punis aut punit Deus vt ille non puniat puni tu Hee that repenteth punisheth himselfe either thou punishest or God if thou wilt not haue God to doe it punish thy selfe A man therefore must punish himselfe he must not be punished of another in his repentance to Godward for of outward chastisement to the world now is not the question THE THIRD PART OF PARDONS and Indulgences The Papists 1. THe principall Magistrates of the Church are no lesse authorized to pardon then to punish to remit the temporall punishment due to sinners error 23 the offence being first forgiuen which wee call an Indulgence or pardon Rhemist 2. Corinth 2.4 Concil Trid sess 25. Argum. To whome you forgiue any thing I forgiue also 2. Corinth 2.10 Here the Apostle forgiueth the young man a peece of his punishment when he might haue kept him longer in penance for his offence Rhemist ibid. Ans. 1. Wee denie not but that the Church may release such publike exercise of humiliation which is enioyned offenders for triall of their repentance and some satisfaction of the Church when it seeth that they are sufficiently humbled But it followeth not that the Church therefore may dispence with any necessarie part of repentance towards God Secondly whereas you say the Apostle notwithstanding his rebuke was sufficient might haue kept the young man still in temporall punishment it is cleane contrarie to the Apostles owne rule who perswadeth the Corinthians to forgiue him least he should bee ouercome of too much heauines vers 7. The Apostle therefore would neither forgiue nor release him before they had forgiuen him and hee had satisfied the whole Church verse 10. Neither would hee keepe him longer in punishment hauing once sorrowed sufficiently verse 6. The Apostle therefore did neither binde nor release him at his owne pleasure but as hee sawe repentance to bee wrought in the offender The Protestants THe power which the Pope and popish Bishops doe challenge vnto themselues in giuing Pardons and Indulgences is most blasphemous 1 They doe take vpon them to release both the punishment of this life and the paines of purgatorie also and say that their pardons profite both the dead and the liuing Bull. Leon. 10. 2 They pardon not only the punishment but the sin both past and to come for dayes yeares hundreds thousands of yeeres how so euer the Rhemists would beare vs in hand that an indulgence is a release but of the punishment Such was the first Iubile pardon granted by Boniface 8. an 1300. And another by Leo the 10. an 1513. See also the Boston pardons graunted by Pope Innocent Pope Iuâ—ye Pope Clement which gaue them release of all their sinnes for fiue hundred yeares Fox pag. 1178. 3 And which filled vp the measure of iniquitie they set their pardons to sale as in Pope Leo his time his pardoners for ten shillings would giue to any man power to deliuer one soule at his pleasure out of purgatorie Argum. The scripture saith that God onely forgiueth sinnes Mark 2.7 And that Christ no otherwise then as God forgaue sinnes vers 10. His Apostles onely as his ministers and Ambassadors and in his name declare and pronounce remission of sinnes 2. Corinth 5.19 Wherefore there is no such power giuen vnto men at their pleasure to binde or loose Augustine saith Non secundum arbitrium hominum tenentur aut soluuntur peccata
kingdome of God commeth not with obseruation Luk. 17.20 either of time or place And therfore when men say vnto vs Behold here or beholde there we ought not to beleeue them vers 23. As though they would point out Christs comming with the finger either in the East or West Whereas Mathew therefore nameth the East and West in the similitude of the lightening Luke leaueth them out saying As the lightening shineth from one part of the Heauen to the other 17.24 Least we should thinke any great matter to be in nomination of those partes Augustine saith notably Non ab Oriente veniet nec Occidente quare quia Deus iudex est si in aliquo loco esset non esset Deus quia vero Deus iudex est non homo noli illum expectare de locis He will not come either from the East or from the West why so Because God is iudge if he were tied to any place hee were not God but because God is iudge and not a meere man wee must not looke for him from any place The Papists 3. THe Sonne of man shall appeare in the day of iudgement with the signe error 111 of the Crosse borne before him Then shall the signe of the Sonne of man appeare in Heauen Matth. 24.3 that is say they the signe of the Crosse Bellarm. de sanct lib. 2. cap. 28. Rhemist in hunc locum The Protestants Ans. 1. THe signe of the Sonne of man in the Heauens is nothing else but his conspicuous and glorious appearing who shall come in great glorie as a signe in the heauens to bee seene of all the worlde It cannot signifie any such visible signe as they imagine for Mark. 13.26 Luke 21.27 wee reade thus Then shall they see the Sonne of man So then the signe of the Sonne of man is the Sonne himselfe in his glorious appearing Secondly it is great presumption therefore so boldly to affirme that it shall be the signe of the Crosse hauing no Scripture for it Other signes wee finde that Christ hath appeared with as the signe of the rayne-bowe Apocal. 10.1 with a two edged sworde Apocal. 1.16 with a booke in his hand Apocal. 10.2 We haue better reason that Christ may appeare with those signes by the which he hath sometime shewed himselfe then they haue for the signe of the Crosse. 3 It is more like that Christ at his comming should shew the markes and prints of the nailes and speare in his bodie then the signe of the Crosse for those were felt and seene in his bodie after his resurrection so was not the other But it is a loose coniecture and a vaine surmise without any ground of Scripture that the woundes are either now in heauen to be seene in the glorious bodie of Christ or that they shall bee beheld and looked vpon in the daie of iudgement The wicked in deed shall behold him whom they pearced but it followeth not thereupon that he should appeare as pearced How is it possible that either the bodie of Christ being perfectly glorified should still retaine any spots or blemishes or that they could be espyed in so glorious a bodie which with the brightnes thereof shall obscure the Sunne Augustine giueth this iudgement Sic voluit resurgere Christus sic voluit quibusdam dubitantibus exhibere in illa carne cicatrices vulneris vt sanaret vulnus incredulitatis So it pleased Christ to arise and to shew in his flesh vnto some that doubted the skarres of his woundes to heale and take awaie the wound of their incredulitie or vnbeleefe This then being the onelie cause why Christ would at that time haue the printes and markes in his flesh to bee seene namelie to confirme the faith of them which doubted the cause being now ceased for is it to bee thought that there are any doubtfull persons in heauen which may be confirmed by beholding Christs woundes or shall vnbeleeuers finde any reliefe in the day of iudgement The cause being remoued wee haue no warrant to thinke that there are any such skarres either now to bee seene in the glorious bodie of Christ or which shall appeare in the day of iudgement And seeing there is no ground for this opinion the shewing forth also of the signe of the crosse in that day is also but a wandring and a foolish conceite The Papists error 112 4. SVch is their boldnes that they dare assigne the very yeare moneth and day of Christs comming to iudgement for they say that Antichrist shall raigne three yeares and an halfe and one moneth 1290. dayes and counting 45. dayes after that they shal see Christ comming in the cloudes Blessed is hee saith Daniel that waiteth and commeth to the 1335. dayes Dan. 12.12 Bellar. de pontif Rom. lib. 3. cap. 8. The Protestants Ans. 1. THe prophesie of Daniel we haue alreadie shewed Controuersie 4. Quaest. 9. to haue been fulfilled before the first comming of Christ in Antiochus that cruell tyrant and persecutor of the people of God how hee should cause the daily sacrifice to cease 1290. dayes that is three yeares and seuen moneths 2. Macchab. 11.33 And that 45. dayes after Antiochus being dead the Church should finde ease 1. Macch. 6.16 Wherefore seeing this prophesie hath once alreadie had his effect it is not necessarie to looke for any other as Augustine saith of another prophesie of Daniel Quae prophetia si tempore primi aduentus impleta est non cogit intelligi quod etiam de fine seculi implebitur Which prophesie if it hath been fulfilled in or before the first comming of Christ it need not be vnderstoode of the latter 2 This presumption of theirs is flat opposite and contrarie to Scripture which saith That the houre and day of Christs comming is not knowne to the Angels nor to the Sonne of man but to the Father onely Mark 13.33 How then dare they presume beyond the knowledge of Angels Augustine saith Vtiliter latere voluit Deus illum diem vt semper sit paratum cor ad expectandum quòd esse venturum scit quando venturum sit nescit The Lorde to great purpose would haue that day kept secret that our heart should bee in continuall expectation of that which it is sure shall come but knoweth not when it shall come Thus haue I through the Lords gracious assistance now at the length finished and brought to an end this long and tedious worke which I trust shall not be so yrkesome to the Christian Reader as it was wearisome and painefull to the flesh in the collecting and compiling thereof and yet not so painefull but that God hath made me able and willing to endure this and greater paines and that with comfort for the good of his Church I excuse not whatsoeuer hath fallen out of my pen in this worke if I haue failed any where in the manner of handling But as for the matter handled therein I trust I haue throughout maintained the truth in
lauer of regeneration and word of Sanctification all the sinnes in men regenerate are healed yea euen those which by humane ignorance afterward are committed Non vt baptisma quoties peccatur toties repetatur sed quia ipso quod semel datur fit vt non solum anteà verùm etiam posteà quorumlibet peccatorum venia fidelibus impetretur Not that Baptisme so oft as a man sinneth is to bee repeated but by vertue of that which is once giuen it commeth to passe that the faithfull haue remission of their sinnes not onely before but also after Ergo Baptisme hath it force not onely for the present but it reacheth vnto the time following THE THIRD PART OF THE LIBERTIE and priuiledges obtained by Baptisme The Papists 1. THey haue defined that a man by Baptisme is not onely debitor fidei sed etiam vniuersae legis Christi implendae error 109 not onely a debter of the faith but is made a debter to performe the whole law of Christ Concil Trident. sess 8. can 7. that is Baptisme is not onely a signe of free iustification by faith neither doth he which is baptized professe himselfe onely by faith to bee iustified but partly also by his workes and the keeping of the commandements of Christ. The Protestants Ans. IN Baptisme wee make profession of our obedience to die vnto sinne and rise vp to newnes of life Rom. 6.2 yet not thereby to bee iustified but in being baptized wee shew our faith and hope onely to looke for remission of sinnes and saluation of our soules by the death of Christ. Argum. 1. Circumcision in place whereof Baptisme is giuen to vs is called by the Apostle a seale of the righteousnes of faith Rom. 4 11. not of the righteousnes of workes much more then is Baptisme which is a Sacrament of the Gospell a pledge vnto vs of the iustice of faith Argum. 2. By Baptisme we are freed from the curse of the lawe for it is a Sacrament of the death of Christ and of all the benefites thereof and Christ by his death hath borne for vs the curse of the lawe Galath 3.13 But if by Baptisme we binde our selues to the obseruance of the lawe to bee iustified and finde life thereby we must needes fall into the curse because we are not able to keepe the commandements Wherefore seeing Baptisme deliuereth vs from the curse it also exempteth vs from the workes of the lawe The Papists error 110 2. ALthough Christians are bound by solemne vow in Baptisme to walke in obedience before God and to keepe his commandements yet are they not therefore freed and exempted from the obseruance of the lawes and ordinances of men the which they are bound in conscience to keepe and vnder paine of damnation Bellarm. cap. 16. The Protestants BAptisme onely bindeth vs to keepe the commandements of God and so far forth also to obey men as they commaund things lawfull but wee must not be brought in bondage to mens traditions and obseruations seeing we are the Lords free men and by Baptisme consecrate to his seruice Argum. Math. 28.19 Goe and teach baptizing them c. and teaching them to obserue all that I haue commanded you Ergo Baptisme bindeth vs onely to the obseruation of Gods precepts 1. Corinth 7.23 Yee are bought with a price be not the seruants of men Baptisme is a signe of the death of Christ the price of our redemption Ergo wee are freed from all meere humane seruice in receiuing of Baptisme For this cause is it called the Baptisme of Christ Augustine saith Paulus dixisse legitur euangelium meum baptismum autem Christi nemo Apostolorum ita vnquam ministrauit vt auderet dicere suum Paul is read to haue said My Gospell but neuer any of the Apostles durst call the Baptisme of Christ their Baptisme Ergo seeing it is the Baptisme of Christ and we are onely baptized in his name not in our owne name or the name of men wee must onely hope to bee saued by faith in him and become his seruants wholly THE SEVENTH QVESTION OF THE difference betweene the Baptisme of our Sauiour Christ and the Baptisme of Iohn The Papists THe Baptisme of John they say was of another kinde then Christs Baptisme was neither was it sufficient without Christs Baptisme nor had the error 111 like force or efficacie as his Baptisme had and therefore such as had been baptized of Iohn were afterward admitted to Christs Baptisme Concil Trident. sess 8. canon 1. Bellarm. lib. 1. de baptis cap. 20.21 Argum. 1. Matth. 3.11 Iohn himselfe saith I baptize you with water but hee shall baptize you with the holy Ghost Ergo Iohns Baptisme and Christes not all one for Iohns Baptisme gaue not the holy Ghost Bellarm. ibid. Ans. Iohn speaketh not of diuerse Baptismes but of diuerse operations and ministeries in one and the same Baptisme for Iohn as all other ministers doe did but giue water and Christ working together with them giueth the holy Ghost But it will be answered that Iohn saith not he dooth baptize but hee shall baptize Ergo Christ did not baptize together with Iohn by his spirite Ans. The same Iohn in another place speaketh of Christ in the present tense Iohn 1.33 This is hee which baptizeth with the holy Ghost Ergo Christ did both then baptize with his spirite and afterwards also more manifestly when the giftes of the spirite began to bee shed forth more plentifully vpon men Argum. 2. Saint Paul baptized twelue men at Ephesus with Christs Baptisme that had receiued Iohns before Act. 19.4.5 Ergo Iohns Baptisme was not the same that Christs was Bellarm. Ans. There can be no such thing gathered out of that place for those words in the fifth verse When they heard this they were baptized in the name of the Lord Iesus are part of the narration which Paul maketh of Iohns manner of Baptisme so that the sense is this they that heard Iohns doctrine were baptized in the name of the Lord Iesus It is not so to be read as though they were baptized againe of Paul but he laieth onely his hands vpon them that had before receiued the Baptisme of Iohn The Protestants THat Iohns Baptisme was not diuerse from Christs Baptisme but was all one with it in propertie and effect and that they which were baptized by Iohn were baptized into the name of Christ and therefore needed not againe to bee baptized thus it is made manifest out of Scripture Argum. 1. Iohns Baptisme differed not in the matter of the Sacrament for he baptized with water as Christs Apostles did There was also the same forme of both the word of God for Iohn also taught the people to beleeue in Iesus Christ that was to come Act. 19.4 There was also the same scope and ende of Iohns Baptisme For hee preached the Baptisme of repentance for remission of sinnes Mark 1.4 Ergo it was the same with the Baptisme of Christ. Argum. 2. If
nomine armamini sed contra Ecclesiam dâ—micatis You are armed with the name of the Church and yet you fight against the Church This difficult matter being thus by me enterprised I haue exposed my selfe to the obloquie and euill speech of two sortes of men against whom in the defence of this work I must craue your Honors aid and protection The first sort is of our hollow harted Countrimen that haue English faces but Romish harts who will forge cauillations I know against these labours of mine and not cease to accuse me of lying and falshood as not hauing truly and indifferently set down the opinions of the popish Church To meete then with those slanderous accusations let such men know that I haue beene most carefull and circumspect in this behalf throughout this whole work not to charge them with any opinions which I haue not gathered out of their owne writings and alleadged their owne Authors for them so that with a good conscience I can protest before God that one day shall open the secrets of our harts that to my knowledge I haue not any where vsed any forgerie cauilling or deceit in setting downe their assertions and I would to God their writers were as free from this fault and as indifferent in alleadging the sentence of our Church as we doe deale plainely with them But as for them it is a shame to see how without all feare the Rhemists in their annotations vpon the new testament doe bely and slander our Church I will for example sake note a fewe places They charge vs to say that God is the author of sinne annot Math. 13. sect 2. which blasphemie is further off from vs then it is from them though we graunt that nothing is done in the world beside the will of God not by his permission onely That we affirme all things to be easie in Scripture annot Luk. 6. sect 1. whereas we say onely that the doctrine of faith is plainly declared in Scripture and deny not but that many things are therein hard to be vnderstood That we should say that the preaching of the Law and the iudgement to come maketh men hypocrites Act. 24. sect 2. whereas we holde the preaching of the Law to be necessary to bring men to repentance but iustification by keeping the Law which they teach we vtterly condemne That we condemne good workes as sinfull Pharisaicall hypocriticall annot Rom. 2. sect 3. whereas we acknowledge them to be the good gifts of God the fruits of iustification the way wherein all Christians must walke to saluation we onely exclude them from being any cause of our iustification before God That we allow no fasting but morall temperance and spiritual fasting from sinne Act. 13. sect 5. whereas we doe acknowledge a Christian vse of fasting and abstinence from all meates and drinkes for the taming of the flesh and making vs more fit to pray not an abstinence from flesh onely as they do superstitiously practise That we should say man hath no more free will then a peece of clay Rom. 9. sect 7. whereas we onely say that our free will hath no power or strength at all to will or doe the thing that good is without the grace of God That Caluine holdeth Christians children to be so holy that they neede no baptisme annot 1. Cor. 7. sect 11. Whereas Caluine clean contrary reasoneth thus against the Anabaptists That children ought therefore to be baptized because they are holy as S. Paul saith And such slanderous accusations they haue published against vs which would require a seuerall treatise to be set forth at large Let indifferent men now iudge comparing their writings with ours which of vs hath dealt most vntruly and vnfaithfully each with other and whether we haue not more iust occasion to complaine of them then they of vs. But to let accusations goe I would desire them rather to listen to the words of exhortation that they would but indifferently weigh with an equal balance of Christian iudgemeÌ„t what is set downe on both partes in this booke I trust if they be not wilfull and obstinate in their opinions that they may in time conceiue some better liking of the truth Augustine in a certaine place maketh mention of drunken Polio who one a time came from his pots and riotous company to Xenocrates schoole to laugh the graue Philosopher to scorne but it fell out to his good farre otherwise Ad extremum totum se illi ad quem deridendum venerat discipulum tradidit But Polemo being cleane changed by Xenocrates speech became his Scholler whom he went to scorne and whereas he came drunke he returned sober So I wish that our English recusants would but take vp this and such other bookes into their hands if it were but to scorne them God may so worke with them that their scorning shal be turned into a loue and lyking of the truth And I further say vnto them as Augustine to the Pelagians Quod dicimus orent vt aliquando intelligant non litigent vt nunquam intelligant quod dicimus intendant non contendant illuminentur non calumnientur An other sort of men there is beside these Right honorable against whom I must arme my selfe they are such as are giuen to extenuate disgrace and discommend the labours of others Me thinkes I heare them thus to giue out of me He hath taken a matter in hand aboue his strength some of his writings are extant already we know what he can doe he is like to perform no great matter and what doth he he doth but abridge other mens writings he bringeth nothing of his owne To these accusations I thus answere First I confesse my streÌ„gth to be small of it selfe yet God by weake meanes may worke great things Some Pamphlets of mine I coÌ„fesse are abroad vnworthy this learned age though perhaps befitting the person that wrote them his time age and the occasion considered But I say rather with August I count my self in the number of those qui scribendo proficiunt et proficiendo scribunt which profit in writing and by profiting write Secondly coÌ„cerning my labour paines taken in this work I boast not he that thinketh it light let him trie first himselfe before he giue his iudgement the waight of this burthen he onely knoweth that felt it and God that gaue strength to beare it but as for my part I hunt not for the praise of men I desire onely to profit the church of God I had rather men should holde their peace then flatter It is very well said of him Si inter quos viuis te recte viuentem non laudauerint illi in errore sint si autem laudauerint tu in periculo es I had rather other meÌ„ should be in a small error then I in great danger Epictetus wise saying is much commended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sustine abstine sustaine and abstain I would we might part it betweene
works which were done of the heathen without faith and of carnal men before they are called how goodly soeuer they seeme in the sight of men are nothing els but peccata speciosa glorious and goodly sinnes Argum. Whatsoeuer is not of faith is sinne Rom. 14. And without faith it is impossible to please God Heb. 6.6 Seeing then they could not please God with their faithlesse workes they must needs be in danger of his wrath Augustine writeth thus Si ad consequendam beatam vitam quam nobis fides quae in Christo est promittit nihil prosunt homini virtutes nullo modo possunt verae esse virtutes If mens vertues helpe them not towards the attaining of eternall life which is promised onely by faith in Christ they cannot be said truely to be vertues but such are the workes of men before they haue faith Ergo if they be not vertuous actions what are they els but vicious and sinfull THE SECOND QVESTION CONCERNING the law with the seuerall partes thereof THe partes of this question are these First whether it be possible in this life to keepe the law Secondly whether iust men doe sinne Thirdly of the workes of supererogation Fourthly whether God be to be serued for hope of reward or feare of punishment Fiftly of the vse and office of the Law THE FIRST PART WHETHER IT BE possible in this life to keepe the Law The Papists 1. IF any man say that the precepts and commandements of God vnto a man error 66 iustified and in the state of grace are impossible to be kept let him be accursed Concil Trid. sess 6. can 18. Argum. Rom. 8.4 That the righteousnes of the Law might be fulfilled in vs Ergo the law of God by the grace of Christ may be kept and the keeping therof is our iustice S. Iohn also saith The commandements of God are not heauy 1. Ioh. 5.3 And our Sauiour saith His yoke is sweete and his burden light Ergo the commandements of God are possible to be fulfilled in this life The Protestants Ans. FIrst the Apostle saith not that the law is fulfilled by vs but in vs by Christ who is made our righteousnes and sanctification by faith 1. Cor. 1.30 The law remaineth still impossible to be kept by vs through the weakenes of our flesh neither doth God giue vs ability to keep it but Christ hath fulfilled it for vs we notwithstanding being bound to walke in obedience to the commandements of God which is farre off from perfection or keeping the law as Gods iustice requireth 2. To him that is borne of God and his sinnes pardoned by the grace of Christ the commandements of God are not grieuous not because they can perfitly be fulfilled but because strength is giuen to keepe them in part and the curse of the law is taken away and our transgressions answered in Christ. Argum. 1. If it were possible for any man to keepe the law it is possible in this life to be without sinne But if any man say he hath no sinne he is a liar 1. Ioh. 1.8 Argum. 2. S. Iames saith 2.10 If a man should keepe the whole law and yet faile in one point is guiltie of all He then that will keepe the law must keep it perfectly and not faile in the least point but so is no mortall man able to doe wherefore it is an horrible blasphemie to say that it is possible for any mortall man to keepe the whole law Augustine thus expoundeth that place Philip. 3.15 Let vs as many as be perfect be thus minded by the which place the Rhemists would proue a perfection of iustice in this life Potest quis esse perfectus iustitiae cognitor licet non sit perfectus effector A man may know the rule of iustice perfectly though he be not a perfect doer he vnderstandeth a perfection of knowledge not a perfection of iustice The Papists 2. THey say that those sinnes which they call veniall that is the lesser smaller error 67 offences doe not hinder the iustice of men but that they may truly be called and are indeede iust for all those sinnes and may notwithstanding them keepe the law of God and be free from the curse thereof which is laide vpon mortall and great sinnes not veniall and smaller offences Rhemist 1. Iohn 1. sect 5. Galath 3. sect 4. The Protestants THat men are iust before God for all their daily transgressions of frailetie and manifolde infirmities by the righteousnes of Christ made theirs by a liuely faith we deny not but that there is no perfect inherent iustice in themselues neither that they can perfectly keepe the law because of those sinnes thus we proue it out of the word of God Argu. They which doe but in the least point break the law are subiect to the curse thereof for it is written Cursed is he that continueth not in all things written in the law to doe them Galath 3.10 And what is to be vnderstoode by all things our Sauiour declareth Math. 5. where he sheweth how murder may be committed in the affection and in the tongue and adulterie likewise in the eye Ergo the smaller offences are also transgressions of the law from the which seeing the most righteous men vpon earth are not free they cannot perfectly keep the law nor by their own iustice escape the curse thereof Augustine Custodit vias Dei qui non sic exorbitat vt eas relinquat sed in eis currendo proficit et si aliquādo vt infirmus titubat proficit tamen minuēdo peccata He is saide to keepe the waies of God which doth not so turne aside out of them that he altogether leaue them but doth dayly profite and goe forward in keeping of them and although he sometime stumble yet he profiteth by diminishing of his sinnes As he therefore that stumbleth and is turned sometime out of the way doth not perfectly keepe the way no more doth the righteous man perfectly keepe the law of God which he transgresseth by his daily sinnes In isto ergo conflictu induimur ea iustitia qua ex fide viuitur In this conflict therefore let vs put on the righteousnes of faith he giueth counsell that men should leaue their own righteousnes and rather labour to liue by faith and be counted righteous in Christ. THE SECOND PART WHETHER iust men doe sinne The Papists error 68 1. A Iust man in his good workes doth not sinne so much as venially that is not in the least manner no not at all Concil Trident. sess 6. can 25. Whervpon it followeth that the good works of righteous men are so perfect that the least imperfection or blot cannot be found in them The Protestants THe most righteous men vpon earth haue not onely their infirmities and are in danger to sinne dayly but euen their best and most holy workes are blemished with some infirmitie and haue a smacke of sinne Argum. Iob saith If I wash my selfe with snowe
water and purge my selfe most clean yet mine owne clothes shal make me filthy Iob 9.30 that is though he should alleadge for himselfe the best workes that euer he did yet euen in those the Lord could finde out matter against him Yea S. Paul saith That he knew nothing by himselfe his owne conscience did not accuse him yet was he not thereby iustified 1. Corinth 4.4 The reason is giuen by S. Iohn that Although a mans hart condemne him not yet God is greater then our hart 1.3.20 Wherefore there is no worke of any man so perfect but before the Lord it may be found faulty for All our righteousnes is as a stained clout Augustine vpon those words of Iob. 29.14 I put on iustice as a robe Vestis ista belli magis solet esse quā pacis vbi adhuc expugnatur concupiscentia non vbi erit plena sine aliquo prorsus hoste iustitiae This garment that is a cloke or mantle is rather for warre then peace for here we doe dayly fight against concupiscence and there is no perfect righteousnes without some enemie But if so be any work of ours could be perfect without sinne righteousnes somtimes might be without an enemie which Augustine denieth The Papists 2. MOrtall sinne they say cannot consist together with the grace of God and error 69 cannot be committed by a man continuing the Sonne of God for he that is borne of God saith the Apostle sinneth not that is falleth into no mortall sinne Rhemist 1. Iohn 3. sect 5. The Protestants FIrst vnderstanding mortall sinne as they doe for euery sinne that deserueth death as are adulterie theft murder their exposition is hereticall for then Dauid should not haue beene the Sonne of God when he committed adultery and consequently should haue bene none of the predestinate he that is once the Sonne of God is alwaies euen to the end For whom God loueth he loueth to the end Iohn 13.1 Secondly the Apostles meaning when he saith He that is borne of God sinneth not is no other then that which S. Paul hath Rom. 6.12 That sinne should not raigne in our body that is the children of God though they fal into sinne continue not in it nor delight therein neither are wholly ouercome of it for it is true of them that it is not they that doe it but sinne that dwelleth in them Rom. 7.20 Augustine Quicunque in Dei prouidentiss dispositione praedestinati sunt non dico nondum renati sed etiam nondum nati filij Dei sunt perire non possunt Whosoeuer in the most wise counsell of God are predestinate to saluation not onely before they are regenerate and borne againe but euen before they are borne at all are the Children of God and cannot perish If then the elect not yet called or regenerate are the Children of God much more are they that are called and regenerate though after their calling they doe fall into some sinne for the time THE THIRD PART OF THE WORKES of Supererogation The Papists THey teach that it is not onely possible for men to keep the Lawe of God in error 70 this life but to doe more then is prescribed or commanded and that men of their abundance may allotte vnto others such workes of supererogation Rhemist 1. Cor. 9. sect 6. ex Tileman loc 3. er 16. Argu. 2. Cor. 8. sect 3. As your abundance now supplyeth their want their abundance also may supply your want that there may be equality Saints or other vertuous persons may in measure and proportion of other mens deseruings allot vnto them as well the supererogation of their spirituall works as these that abound in worldly goods may giue almes of their superfluities to them which are in necessitie Rhemist totid verbi◠Ans. 1. This place prooueth no communication of merites of one to another but that as euery one aboundeth in the gifts and graces of God so they ought to communicate the vse thereof one to anothers benefite for no man meriteth himselfe by any worke of his therefore he cannot communicate that to another which he hath not himselfe Here also mention is made of mutuall communication for one to supply anothers want but he that doth supererogate to another of the abundance of his good workes hath no need to haue his wants supplied by another mans deseruings therefore there is no mutuall communicating betwene them which is the thing whereof the Apostle speaketh in this place Argum. That no man is holpen by another mans deseruings but all that a man can doe is little enough and not sufficient for him selfe it is plaine in the Gospell where our Sauiour saith That when we haue done all that is commanded we are vnprofitable seruants and did no more thē was our dutie Luke 17.10 Ergo a man can not doe more then his dutie We may also remember the parable of the Virgins Math. 25. where the fiue wise refuse to giue of their oyle to the fiue foolish least say they there will not be enough for vs and you No man therefore hath attained to such a perfection of goodnes that he is able to spare ought for his brother but shal haue need thereof himselfe Augustine writing vpon this parable saith Vnusquisque pro se rationem reddet nec alieno testimonio quicquam adiuuatur apud Deum et vix sibi quisque sufficit vt sibi testimonium per hibeat conscientia sua Euery man shall giue account for himselfe neither is a man relieued by anothers testimonie before God the testimonie of a mans conscience is hardly sufficient for himselfe See more of this matter Controu 14. quest 7. part 4. quest 8. part 3. articul 2. THE FOVRTH PART WHETHER GOD be to be serued for hope of reward or feare of punishment The Papists error 71 1. MEn ought to doe good in respect and for reward and recompence in heauen for their good workes the Apostle saith of Moses Heb. 11. He had respect to the recompence of reward Rhemist ibid. The Protestants Ans. FIrst we deny that we ought to make account of heauen to be giuen as a iust recompence deserued by our workes for Life eternall as the Apostle saith is the free gift of God Rom. 6.23 2. We graunt that men in their wel doing ought to haue respect to the reward but not chiefely or principally but the respect of Gods glory and their owne dutie ought to moue them more Argum. Psal. 34.8 Taste and see how gratious the Lord is We ought as dutifull children to yeeld obedience to the Lord and delight in him euen because of that pleasant taste comfort and ioy which we feele in his goodnes toward vs. Augustine saith well Deus non propterea se amari vult quia dat aliquid praeter se sed quia dat se God would not be beloued of vs because he giueth or promiseth any thing beside him selfe but because he giueth himselfe The Papistes 2. EVen in right Christian
confer grace p. 416 2 Of the difference of the olde and new sacraments pag. 418 3 Of the character imprinted by the Sacraments pag. 419 4 Of the necessitie of the sacraments pag. 420 3 Of the number and order of the Sacraments 1 Of the number of them pag. 42◠2 Of their degrees amongst themselues pag. 424. The twelfth controuersie of the sacrament of Baptisme eight questions 1 Of the name and definition of Baptisme pag. 426 2 Of the partes that is the matter and forme of Baptisme pag. 427 3 Of the necessitie of Baptisme and whether baptisme may by any other way be supplied pag. 428 4 Whether women and lay men ought to baptise pag. 432 5 Of the baptisme of infants and whether they haue faith and of the baptizing of bels pag 434.436 6. Of the effectes of Baptisme 1 Whether our sinnes be cleane taken away in baptisme pag. 436 2 Whether baptisme be onely for sinnes past pag. 438 3 Of the priuiledges of Baptisme pag. 439 7. Of the difference between the baptisme of Christ and the baptisme of Iohn p. 441 8. Of the ceremonies and rites of baptisme pag. 442 The thirteenth controuersie of the Eucharist or Lords Supper two parts 1 part Of the sacrament it selfe 10. questions 1 Of the Real presence pag. 445 2 Of Transubstantiation pag. 455 3 Of the reseruation of the Sacrament pag. 459 4 Of the elements of bread and wine pag. 461 5 Of the words of consecration pag. 463 6 Of the proper effect of the Lords Supper pag. 465 7 Of the manner in receiuing the cōmunion whether it ought to be receiued fasting pag. 467 8 Of receiuing in one kinde pag. 468 9 Of the adoration of the Eucharist pag. 472 10 Whether the wicked receiue the body of Christ. pag. 473. 2. part Of the sacrifice of the Masse 8. quest 1 Of the diuers representations of the death of Christ. pag. 475 2 Of the sacrifice 1 The name of the Masse pag. 476 2 Of the sacrifice it selfe pag. 477 3 Of the name of priests pag. 481 3 Of the vertue and efficacie of the Masse pag. 483 4 For whom the Masse is auaileable pag. 484 5 Of priuate Masses pag. 485 6 Of the manner of saying Masse pag. 487 7 Of the idolatrous ceremonies of the Masse pag. 488 8 Of the forme which is the Canon of the Masse pag. 490 THE CONTENTS OF THE THIRD BOOKE The fourteenth controuersie of Penance nine questions 1 Of the name of penance pag. 501 2 Whether it be a Sacrament pag. 502 3 Whether any other sacrament of repentance beside baptisme pag. 504 4 Of the materiall partes of Baptisme 1 Of the matter and forme pag. 504 2 Of the three partes Contrition pag. 505. Confession pag. 505. Satisfaction pag. 505. 3 Whether repentance goe before faith pag. 506 5 Of Contrition pag. 507 6 Of Auricular confession pag. 510 7 Of Satisfaction 1 Whether the punishment remaine after the sinne is pardoned pag. 514 2 Whether a man may satisfie the wrath of God by his workes ibid. 3 Whether one man may satisfie for another pag. 516 8 Of penall iniunctions 1 Whether penall workes be necessary to repentance pag. 517 2 By whom they are to be enioyned pag. 518 3 Of pardons and indulgences pag. 519 9 Of the ceremonies and circumstances of Penance pag. 522 The fifteenth controuersie of Matrimony seuen questions 1 Whether Matrimonie be a sacrament pag 524 2 Of Diuorcement 1 Whether there be any other causes of diuorce beside fornication pag. 525 2 Whether mariage be lawfull after diuorcement for adulterie pag. 528 3 Of the degrees prohibited in mariage three partes 1 Of the supputation of degrees pag. 529 2 Whether any of the degrees prohibited in Moses law may be dispenced with pag. 531 3 Whether any other degrees by humane law may be prohibited pag. 533 4 Of the impediments of marriage pag. 535 5 Of the comparison between virginitie and the married estate pag. 536 6 Of the times of mariage prohibited pag. 537 7 Of the ceremonies of marriage pag. 539 The sixteenth controuersie three questions 1 Of Confirmation 1 Whether 〈◊〉 be a sacrament pag. 541 2 Of the matter and forme thereof pag. 542 3 Of the efficacie and vertue pag. 543 4 Of the rites and ceremonies pag. 544 2 Of Orders 1 Whether it be a Sacrament pag. 545 2 Of the efficacie pag. 547 3 Of the ceremonies pag. 548 3 Of extreame Vnction 1 Whether it be a Sacrament pag. 549 2 Of the vertue and efficacie pag. 550 3 Of the minister and the ceremonies pag. 551 The seuenteenth controuersie of the benefites of our redemption three partes 1 part Of Predestination 1 Of the reprobation of the wicked pag. 553 2 Our election free without respect to our workes pag. 555 3 Of the certaintie of predestination pag 556 2 part Of our Vocation 1 Of sinne 1 Of Originall sinne pag. 558 2 The difference of sinnes pag. 559 3 Of veniall sinnes pag. 560 4 Whether all sinnes be remissible pa. 561 5 God no author of sinne pag. 562 6 Of the works of the not regenerate 563 2 Of the law 5. parts 1 Whether it be possible in this life to keep the Laws pag. 564 2 Whether iust men doe sinne pag. 566 3 Of the works of supererogation p. 567 4 God not to be serued for feare pag. 568 5 Of the vse of the Law pag. 570 3. part Of iustification 1. Of freewil 1 Whether it be vtterly lost pag. 571 2 Of the power of free will in man Ibid. 2. Of Faith 1 What faith is pag. 576 2 Of the diuerse kindes of faith pag. 578 3 Charitie not the forme of iustifiyng faith pag. 579 4 How men are iustified by faith pag. 581 5 Whether faith be meritorious Ibid. 6 Whether faith be in mans power pag. 582 7 Whether it may be lost Ibid. 8 Whether wicked men haue faith pag. 583 3. Of good workes 1 Which be the good workes of Christians pag. 584 2 Whether there be any good workes without faith Ibid. 3 The vse of good workes 1 Whether they be applicatorie pag. 585 2 Expiatorie pag. 586 3 Meritorious Ibid. 4 Of the distinction of merites pag. 589 5 The manner of meriting pag. 590 4. Of Iustification 1 Of preparatiue works to iustification pag. 591 2 Of two kindes of iustification pag. 592 3 Of inherent iustice pag. 593 4 Of iustification onely by faith pag. 594 The 18. controuersie concerning the humanitie of Christ fiue questions 1 Of the vbiquitie or omnipresence of the bodie of Christ pag. 596 2 Whether Christ encreased in knowledge pag. 599 3 Of the manner of our Sauiours birth pag. 601 4 Whether Christ suffered in soule pag. 602 5 Whether Christ descended in soule to Hell to deliuer the Patriarkes pag. 605 6 Of the place of Hell pag. 607 The 19. controuersie concerning matters belonging to the diuine nature of Christ three questions 1 Whether Christ be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of