it is not like that the Chalcedone Councel and the Emperour would haue yeelded to so vnreasonable a matter as they did Thirdly Eulogius Patriarke of Alexandria doth call the sayd Gregorie vniuersall Pope which name he vtterly refuseth and yet Eulogius had no such meaning to make him Bishop or Patriarke alone but onely to giue him a preeminence aboue the rest This modest and humble Bishop of Rome Gregorie in stead of the title Vniuersall brought it into the Popes stile to be called Seruus seruorum dei seruant to Gods seruants Ergo wee conclude with Gregorie that this title Vniuersall is an Antichristian name and that it hath misliked the ancient Bishops of Rome themselues and how other Patriarkes and Bisshops haue challenged that ambitious name and title as well as the Popes of Rome THE SIXT QVESTION WHETHER THE Pope may erre or not The Papists THey denye not but that both the Pope by himselfe and together with a error 47 whole Councel may bee deceiued in matters of fact that is in historicall poynts and the truth of things that are done because it dependeth of the testimonie and information of men But in matters of faith and doctrine the Pope determining with the Councel is not subiect to error yea the Pope by himselfe alone decreeing any thing concerning faith cannot bee deceiued Bellar. lib. 4. de pontific cap. 1â— No nor yet in precepts of manners prescribed to the Church by the Pope is there any feare or daunger of error cap. 5. Yea it is probable sayth he that the Pope not onely as Pope cannot erre but not as a priuate person is it like he should fall into heresie or hold any obstinate opinion contrarie to the faith cap. 6. 1 Luke 22.31 Simon I haue prayed for thee that thy faith faile not Christ here prayeth for Peter and his successors that they might not at any time erre or be deceiued in matters of faith Bellar. cap. 3. Rhem. annot in Luk. 22. sect 11. We answere First this was a particular prayer for Peter that his fayth should not fayle in that great and dangerous tentation into the which our Sauiour foresaw hee should fall For if it were to be vnderstood of Peters successors they also must first be sifted by Sathan as Peter was and deny Christ and so being conuerted strengthen their brethren if they will vnderstand one parte of Peters successors I pray you why not all Secondly Our Sauiour prayeth likewise for all his Apostles that they might be sanctified in the truth yea for al that should beleeue by their preaching yet is not euery Christian priuiledged from all error of fayth Thirdly after this Peter himselfe erred and was reprehended of Saint Paul Fulk annot in Luk. 22. sect 11. 2. The high Priests that sate in Moses chayre were priuiledged not to erre Ergo much more now are the chiefe pastors of the Church free from error Bellarm cap. 3. Rhemist Luk. 22. sect 11. We answer the high Priests had no such priuiledge for some of them fell into strange errors Vriah the high Priest set vp an idolatrous altar at the Kinges commaundement 2. King 16. Eliashib was ioyned in Affinitie with Tobiah the Ammonite contrary to the law of God Fulk ibid. The Protestantes THat the Popes and Bishops of Rome haue not onely erred in manners but euen in fayth and not onely priuately and personally as men but pulikely and iudicially as Popes that they haue by their publike and open preaching defence allowance and consent approued and established erronious and some hereticall opinions thus we trust to make it playne and euident to all men 1. Peter erred Ergo the Pope may though he were Peters successor First Peter erred in denying of Christ the Iesuite answereth First he began not yet to be the chiefe Bishop which he entred not into till after the resurrection when Christ sayd vnto him Feede my sheepe Iohn 21. therefore all this while he might erre A goodly answere I pray you tell me was not the Church before Christs passion and after built vpon the same rocke I trow they cannot denie it but Peter was not the rock before therefore not after If he were therefore called a rock because of his confession of Christ why should he not then rather straight after his confession take possession of his office then immediately after his deniall of Christ Surely this is but a silly shift Secondly sayth the Iesuite Peter fayled in charitie when he denied Christ not in fayth cap. 3. and if he fayled in fayth he lost the confession of fayth and not fayth it selfe We answere First and can a true fayth then bee separated from loue by your doctrine The Apostles knew no such fayth Saint Iames sayth it is a dead fayth that is without the works of loue and the fayth of diuels that is no faith Iames 2.17.19 If then Peters loue failed his fayth also fayled Secondly we doe not say that Peters fayth was lost and vtterly extinguished for Christ prayed for him but whether it were an error in fayth which Peter fell into for it is not all one to erre in fayth or cleane to lose fayth Thirdly hee lost the confession of fayth he denied Christ in word Ergo he denied the fayth howsoeuer he thought in heart for these two are the principall fruites of fayth to Beleeue with the heart and Confesse with the mouth Rom. 10. and where either of these is wanting there can not be a right fayth for he that putteth away a good conscience maketh shipwrack also of faith 1. Tim. 1.19 But the Iesuite I see hath a queazie stomack let him cough vp lustily and say with one of his fellowes Petrus non fidem Christi sed Christum salua fide negauit Peter denied not the fayth of Christ but his fayth remayning sound and whole hee onely denied Christ. Loe here is newe popish diuinitie that a man may denie Christ and yet not denie the faith Secondly Peter erred in constraining the Gentiles to doe as the Iewes Bellarmine saith it was an error in example conuersation not in fayth or doctrine cap. 7. We answere First in this example of Peter there was also included an error in fayth for how should the Gentiles better know Peters iudgement then by his example by the which they fell into an error of fayth and were constrayned to conforme themselues like to the Iewes thinking that the Iewish ceremonies were necessary to bee retayned Secondly Saint Paul himselfe sayth they went not the right way to the truth of the Gospell Ergo they erred from the trueth of the Gospell and so in fayth Thirdly the diuines of Paris doe attribute to Peter an error in fayth Fulk annot 4. Galat. sect 9. 2. We can produce many examples of the Popes which haue erred iudicially namely openly haue maintayned errors To let passe Marcellinus who sacrificed to Idols as a slippe of his person and he afterward repented him of his fall
people What this singulatim credere meaneth he sheweth a few lines after Quicquid cum loquor agnoueris in te quisquis expertus â—s crede contingere omnibus qui de manu inimicoruÌ„ precioso sanguine redimuntur That which I say thou that hast the experience thereof in thy selfe knowe that it is common to all that are redeemed by that precious blood Ergo euery man must haue a particular feeling and experience of his redemption in himselfe The Papists 2. FAith a man may feele and knowe to bee in himselfe because it is an act onely of vnderstanding but a man cannot bee assured thereby that error 77 his sinnes are forgiuen him or that he is in the state of grace Rhemist 2. Corinth 13. sect 1. The Protestants Ans. WE see what a poore miserable faith the faith of popish Catholikes is They say it is but a bare act of the vnderstanding which bringeth with it no certaintie or assurance of saluation But the Apostle Hebr. 11.1 defineth faith after another sort It is the ground of things hoped for and the euidence of things not seene Faith then hath two parts as it worketh the euidence and knowledge of heauenly things in the vnderstanding so also it begetteth a strong hope and perswasion in the heart of the promises of God it is not therefore onely an act of the vnderstanding Argum. But that by a liuely and true faith men may knowe that they are in grace and may bee assured of saluation Saint Paul teacheth Proue your selues whether you be in the faith know ye not how that Iesus Christ is in you vnlesse yee be reprobates 2. Corinth 13.5 By faith therefore wee may knowe whether Christ bee in vs Ergo whether wee are in the state of grace for Christ dwelleth onely by faith in the elect and such as shall be saued Ephes. 3.17 Augustine Vnusquisque inspiciat se intus appendat se probet se in omnibus factis suis fides quae operatur per dilectionem si in vobis est iam pertinetis ad praedestinatos Let euery man looke into himselfe examine proue himselfe if faith working by loue bee in you euen now yee doe belong to the number and companie of the predestinate Ergo by a liuely faith men may bee assured of their election THE SECOND PART OF THE DIVERS kindes of faith The Papists error 78 1. THere is a kind of faith called fides implicita the faith of simple men and idiots who although they are not able to giue a reason of their beleefe yet it is enough for them to say they are Catholike men that they wil liue and dye in that faith which the Catholike Church doth teach Rhemist Luk. 12. sect 3. This implicite faith which they say is sufficient for common Catholikes is nothing els but to beleeue as the Church beleeueth though they knowe nothing themselues particularly The Protestants AS before they spoyled faith of the better part thereof which is a stable and certaine perswasion of the heart so now also they robbe it of the other part which is an euidence and light of spirituall knowledge for faith cannot stand with ignorance but necessarily bringeth with it an illumination of the mind as it worketh stablenes in the heart Argum. Wherefore it is not enough for a Christian to say he beleeueth as the Catholike Church beleeueth for we must be readie to giue account to euery one that asketh of that hope that is in vs 1. Pet. 3.15 Ergo euery true Christian must be able to giue account of his beleefe Augustine writeth Ita apud omnes vulgatam confirmatam esse catholicam fidem vt nec notitiam possit fugere popularem That the Catholike faith was so common and so plaine that it could not bee hid euen vnto the popular sort For now in these dayes the prophecie of Ieremie ought to bee fulfilled They shall all knowe me from the least of them to the greatest Hebr. 8.11 The Papists error 79 2. THey affirme that the faith of miracles spoken of 1. Corinth 12.9 is of the same substance with the common iustifying faith it differeth onely in an accidentall qualitie of more feruor deuotion and confident trust Rhemist ibid. Yea that faith which Saint Iames calleth a dead faith is notwithstanding a true faith and the same which is called the Catholike faith and which the Apostle defineth Hebr. 11. and in substance all one with that which iustifieth Rhemist Iam. 2. sect 11. The Protestants FIrst the faith of miracles and the iustifying faith are not all of one nature because the faith of miracles may bee in wicked men Matth. 7.23 The iustifying faith can be in none but those that shall be saued Mark 16.16 They that beleeue shall bee saued But what intolerable boldnes is this to ascribe greater confidence and trust to that faith which may be in wicked men then to the true iustifying faith in the elect Secondly the dead faith that Saint Iames treateth of is not of the same nature with the iustifying faith nor that faith which is handled Heb. 11. For by that faith the Patriarkes pleased GOD and beleeued that hee was a rewarder of those which sought him verse 6. But this dead faith hath no such operation Againe it is great blasphemie to make this dead faith and a liuely iustifying faith of one and the same kinde and nature for as a dead man cannot be said properly to bee a man no more can a dead faith bee properly called a faith Nay further the faith of diuels and the faith of Saints cannot bee of one nature and substance but this dead speculatiue faith may be in diuels Iam. 2.19 Ergo it is a blasphemous assertion that these two faiths are all of one Augustine saith Discerne fidem tuam a fide daemonum daemones credunt quod oderunt distinguit Apostolus fides quae operatur per dilectionem Discerne thy faith from the faith of diuels the diuels beleeue that which they hate The Apostle doth distinguish them faith which worketh by loue Ergo a dead faith which is fruitelesse and worketh not by loue is the faith of diuels and so not of one nature with a true iustifying faith THE THIRD PART WHEther charitie be the forme of iustifying faith The Papists IT is so affirmed by our Rhemistes Iam. 2. sect 11. Faith being formed error 80 and made aliue by charitie iustifieth Loue is not as the instrument whereby faith worketh but as the proper forme Tapper ex Tileman Heshus de fide err 7. Argum. Saint Iames saith As the bodie without the spirite is dead so faith without workes is dead 2.26 But the soule or spirite giueth the forme and life to the bodie Ergo so doe the workes of charitie to faith Rhemist The Protestants Ans. WE must consider of what kinde of faith Saint Iames speaketh not of a liuely or iustifying faith but of a dead faith which in deede is no faith neither can possiblie receiue any
congregate or called to condemne such open wickednes as if neuer any heresie had been condemned but in a Synode or Councel Cont. 2. epistol Pelag. lib. 4. cap. 12. This is that heretical opinioÌ„ as they call it which the Councel of Constance condemned in Iohn Husse him together with it because he said That an heretike whatsoeuer he be ought first to be instructed and taught with Christian loue gentlenes by the holy scriptures by reasons drawn out of the same before he suffer corporall or bodily punishment Fox pag. 610. articul 18. Which his saying is grounded vpon that rule of the Gospell Math. 18.15 That if we see one offend we should first tell him priuatly then before 2. or 3. lastly declare it to the Church and if he will not heare the Church that is by scripture conuincing him then continuing obstinate let him be as a publicane This rule the papists kept not in their bloudie persecutions here in England They put many hundreds to death were not able to coÌ„uince any one of heresie but in disputation were themselues put to silence and made ashamed Their onely arguments were the fire and fagot 3 Againe they vsed vnlawfull waies and vniust in sifting and examining by error 104 cruel tormeÌ„ts the poore innocents brought before them neither shewing accusers nor witnesses Iohn Browne Martyr appearing before Warrham and Fisher two bloudsuckers was burned with hot coales his bare feet being set vpon theÌ„ Fox p. 1292. Cutbert Symsons fingers were grated with an arrow and he himself piteously racked to be made betray his innoceÌ„t brethren p. 2032. Tomkins hand was burned by Bonner till the sinewes sparkled againe pag. 1533. And these were the witnesses and accusers that were brought against them This was cleane contrarie to the law of Moses At the mouth of two or three witnesses shall he that is worthie of death dye Deuteron 17.6 Augustine saith Quis iudex accusantis sumat personam c. What Iudge would take vpon him to be an accuser Our Lord Christ knewe Iudas to be a theefe sayth he yet because he was not accused he did not cast him off He counteth it a very vnnaturall thing for the Iudge to be an accuser and to proceede without witnesses which although in some criminall cases is more tolerable yet in the cases of life and death ought in no wise to be vsed The same iudgement also Augustine giueth of that cruell custome of tormenting men to conuince them by their own mouth which was inuented by the heathen but neuer more cruelly practised then among the papists Hoc intolerabile est saith he rigandum fontibus lacrymarum cum propterea torqueat iudex accusatum ne occidat nesciens innocentem fit per ignorantiam vt tortum innocentem occidat quem ne innocentem occideret torserat How intolerable a thing is it and to be much lamented that while the Iudge tormenteth the partie accused lest vnwittingly he should put an innocent man to death it falleth out that he adiudgeth to death a man both innocent beside tormented whom lest he should slay as an innocent he before put to torment His meaning is that when a man is put to the racke or otherwise tortured that he might confesse the truth and cleere himselfe it commeth to passe that through extremitie of the payne he maketh himselfe guiltie and so the innocent is both wrongfully tormented and vniustly put to death Which kind of forcing men by torture though in some dangerous cases as of high treason and such like where there is great perill in the concealing of the truth and no other way to sift it out may be admitted yet to vse it as an ordinarie course as the papists did and in causes of religion it is to too shameful and of all Christians to be abhorred 4 Where haue they learned so hotly and fiercely to pursue simple men and women to death for none or very small offences which they notwithstanding error 105 falsely called heresie Was it heresie for Iames Brewster to heare one Sweeting to reade many good things out of a certaine booke or for the same Sweeting when as the sayd Iames should say Now the sonne of the liuing God helpe vs to answere Now almightie God so doe yet for these heresies were they both condemned and burnt in Smithfield Anno. 1511. Fox pag. 818. A woman of Auspurge had like to haue been burned for asking a priest that carried the Host to a sicke man with Taper-light what he meant to goe with a light at noone day if Mary the Emperours sister had not made sute for her Anno. 1550. Anno 1525. a Monke burned in France because he had forsaken his abominable order and married a wife pag. 896. Iohannes de Cadurco being at a feast where it was agreed that euery one should bring forth this posie or sentence because he brought forth this Christ reigne in our hearts and prosecuted it out of the scriptures was burned Anno. 1533. pag. 897. A Tailour burned at Paris anno 1549. for working vpon an holy day ex Iohan. Crispin Fox p. 903. Ralfe Hare constrained to abiure for saying before the Bishop of Winchester The Lord is my witnes It is Symbolum Haereticorum saith Winchester a marke to know heretikes by to say the Lord the Lord page 1225. One Thomas Sanpaulinus Matyr because he rebuked a man for swearing was thereupon suspected to be a Lutheran examined condemned and burned at Paris anno 1551. pa. 904. Many such like examples might be produced of holye Martyres which for these and such other great heresies were put to death And as the offences were very smal as we see so their maÌ„ner of proceeding was most cruell void of all humanity They spared not women with childe We haue not forgotten that famous example of their crueltie which shall be remeÌ„bred to their perpetuall shame and infamie Howe they burned 3. simple women in the Isle of Garnsey anno 1556. which had submitted theÌ„selues to their mercie one of the three was great with childe which brast out of her wombe in the midst of the fire and was throwne in againe pa. 1944. They had no compassion of the tender age of children In the towne of Byrbroke while Richard Chapman did pennaunce in the Church beeing inioyned to kneele barefoote and bare legged all the sermon while vppon the colde steps of the Church a little boy for giuing him his hat to kneele vpon was had into the vestrie and piteously scourged pa. 1047. Cruel Bonner burned Richard Mâ—kins a childe of 15. yeeres for speaking against the sacrament of the aultar who notwithstanding at the stake was taught to speak much good of the B. of London and so did pa. 1202. John Fâ—ttie his childe being of 8. yeere oulde for saying to one of the Bishoppes Chaplens that he had Balaams marke was scourged so cruelly that within 14 dayes hee died Nay such was their cruelty they
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
the sacrament of the Lords bodie Baptisme is equiualent to the word of God by our aduersaries own confession Ergo also it is of equall value and dignitie with the other sacrament THE TWELFTH GENERALL CONTROVERSY OF THE SACRAMENT OF BAPTISME THis controuersie standeth vpon diuers questions 1. Of the name and definition of Baptisme Secondly of the partes of Baptisme Thirdly of the necessitie of Baptisme Fourthly of the Minister of Baptisme Fiftly of the parties which are to be baptized Sixtly of the effects of Baptisme Seuenthly of the difference of Christs Baptisme and Iohns Eightly of the ceremonies of Baptisme THE FIRST QVESTION OF THE NAME and definition of Baptisme COncerning the name there is no question betweene vs for the name of Baptisme hath the originall and beginning from the scripture Saint Paul vseth this word Coloss. 2.12 We are buryed with him through Baptisme And againe Heb. 6.2 All the question is about the definition of Baptisme The Papists error 98 THey define Baptisme to bee a sacrament of regeneration by water in the worde that is not which signifieth and sealeth vnto vs our regeneration and assureth vs of remission of sinnes but actually iustifieth and regenerateth vs Bellarm. lib. 1. de Baptism cap. 1. The Protestants WE rather according to the scriptures define baptisme to be a signe or seale of our regeneration and new birth whereby wee are assured that as verily by fayth in the blood of Christ we are cleansed from our sinnes as our bodies are washed with water in the name of the Father Sonne and holy Ghost So that Baptisme doth not actually bestow remission of sinnes by the work wrought but is a pledge and seale of the righteousnesse of fayth as Saint Paul sayth of Circumcision Rom. 4.11 for it is not the washing of the flesh by water but the establishing of the heart with fayth and grace that saueth vs 1. Pet. 3.21 See this poynt handled more at large Controuers 11. next before quest 2. part 1. Augustine saith Per fidem renascimur in baptismate by fayth wee are borne agayne in Baptisme De tempor serm 53. It is then the proper act of fayth to regenerate vs not of Baptisme the vse and end whereof is to strengthen and increase our fayth THE SECOND QVESTION OF THE PARTES which are the matter and forme of Baptisme AS touching the matter that is the externall element vsed in Baptisme there is no question betweene vs but that it ought to bee plaine and common water Act. 10.47 Saint Peter saith Can any man forbid water that these should not bee baptized Wherefore wee condemne the foolish and vngodly practises and inuentions of heretikes that either exclude water altogether as the Manichees with others or doe vse any other element as the Iacobites that in stead of water burned them that were to be baptized with a whot yron or as the Aethiopians which are called Abissines that vsed fire in stead of water misconstruing the words of the Gospell Matth. 2.11 That Christ should baptize with the holy Ghost and with fire which is not literally to bee vnderstoode but thereby is signified the internall and forceable working of the spirite which kindleth zeale and loue in our hearts as fire Concerning the forme of Baptisme we all agree that no other is to be vsed then that prescribed by our Sauiour Christ to baptize in the name of the Father the Sonne and holy Ghost that it is neither lawfull to change this forme in sense as many heretikes haue done nor yet in words as to leaue out any of the three persons in Trinitie and inclusiuely to vnderstand them by naming of one for whereas some alleadge that place Act. 2.38 Bee yee baptized in the name of Iesus Christ for remission of sinnes to proue that it is lawfull onely in the name of Christ to baptize wee are to vnderstand that the forme of Baptisme is not in that place expresly set downe but the scope onely and end of Baptisme which is to assure vs of remission of sinnes in the name of Christ as Beza very well noteth vpon that place The point of difference betweene vs concerning the forme of Baptisme is this The Papists THey are bold to affirme that this forme of Baptisme to baptize in the name error 99 of the Father Sonne and holy Ghost is not fully concluded out of Scripture but deliuered by tradition for say they the commandement of Christ to baptize in the name of the Trinitie Matth. 28. may bee vnderstoode thus to baptize them into the faith of the Trinitie or by the authoritie of the Trinitie And it were sufficient by those words to doe and performe it in act without saying the wordes were it not that wee haue otherwise learned by tradition that this very forme of wordes is to bee kept Bellarmine de baptism lib. 1. cap. 3. The Protestants WE neede no tradition for this matter the very forme which is to bee vsed in Baptisme is plainely proued out of the Scriptures for that commandement of Christ Goe and baptize c. doth necessarily imply a forme of speech to be vsed Wee grant that in the Scriptures this word name is taken for power vertue authoritie as Act. 3.6 In the name of Iesus arise and walke So also as there is a Baptisme with water there may be a baptizing with fire Matth. 3.11 Wherefore if part of the commandement bee to bee taken properlie and literally as this Goe and baptize why not the rest also In the name of the Father Sonne and holy Ghost If then the whole commaundement bee properly and plainely vnderstoode how can they baptize in the name of the Trinitie vnlesse the Trinitie bee spoken and named Secondly it appeareth also out of other places of Scripture that this forme was vsed in the Apostles time As Act. 10.47 Can any man forbid water why these should not be baptized which haue receiued the holy Ghost as well as wee As if Saint Peter should haue reasoned thus these haue receiued the giftes of the holy Ghost Ergo they may be also baptized in the name of the holy Ghost Likewise Act. 19.2 When the brethren at Ephesus had answered Paul that they had not heard whether there were a holy Ghost he saith vnto them Vnto what then were you baptized By this interrogatorie it appeareth it was their manner to baptize in the name of the holy Ghost and so consequently of the whole Trinitie Wee haue no cause then to flie vnto tradition this matter being so plainely decided by the Scripture Augustin tract in Iohann 80. Vpon those wordes of our Sauiour Iohn 15.3 You are cleane thorough the word which I haue spoken vnto you Detrahe verbum quid est aqua nisi aqua Accedit verbum ad elementum fit sacramentum Take away the word and what remaineth in Baptisme but bare water let the word be ioyned to the element and it maketh a Sacrament The forme then of Baptisme is the word which Christ
we made partakers of the bodie and blood of Christ but this fayth the wicked cannot haue The first part is proued out of the Gospell He only that drinketh of the blood of Christ shall neuer thirst agayne Iohn 4.14 He that shall neuer thirst must beleeue in Christ Iohn 6.35 Ergo he onely that beleeueth doth drinke the blood of Christ. So Augustine saith Nolite parare fances sed cor non quod videtur sed quod creditur pascit doe not prepare your iawes but your heart it is not that which is seene but what is beleeued that nourisheth Ergo Christ must bee receiued by faith therefore Infidels or vnbeleeuers cannot receiue him Argum. 2. Whosoeuer eateth the flesh of Christ and drinketh his blood shall haue eternall life Iohn 6.54 But the wicked haue not eternall life Ergo they neither eate nor drinke Christ. Augustine sayth De mensa dominica sumitur quibusdam ad mortem quibusdam ad vitam res verò cuius sacramentum est omni homini ad vitam nulli ad exitium quicunque eius particeps fuerit From the Lords table some doe receiue vnto life some vnto death but the thing whereof it is a sacrament worketh in all to life in none to death whosoeuer are partakers of it But the bodie and blood of Christ are the things signified in the sacrament Ergo whosoeuer receiueth them hath life thereby the wicked then receiue them not THE SECOND PART OF THIS CONTROVERSY CONCERNING the Popish Masse THis part likewise comprehendeth diuers questions 1 Of the diuers representations of the death and sacrifice of Christ. 2 Of the sacrifice of the Masse the name thereof and of the sacrificing priesthood 3 Of the vertue and efficacie which they falsely ascribe to the Masse 4 For whom the sacrifice of the Masse is auaileable whether for the quicke and the dead 5. Of priuate Masses 6. Of the manner of saying and celebrating Masse 7. Of the ceremonies which they vse in the idolatrous sacrifice of the Masse some goe before some are obserued in the celebration thereof 8. Of the forme of the Masse which consisteth partly of the Canon and of the preface to the Canon where we are to shew the foule and heretical blasphemies which in great number are belched out by them in the Masse Of these now in their order THE FIRST QVESTION OF THE DIVERS representations of the death of Christ. The Papists THey are not contented with that one liuely representation of the death of Christ which is exhibited in the Lords Supper but they haue brought in error 126 two more beside that and so make three in all the first say they is simplex repraesentatio a simple and plaine representation of the death of Christ which is done so often as the Sacrament is receiued the second is Repraesentatio ad vinum A liuely and full representation of Christs death which they doe vse yearely to set forth by solemne gestures apparell and other ceremonies vpon Good Friday as it is commonly called before Easter when they doe make nothing else but a Pageant play of the Sacrament the third representation is also a sacrifice beside and that is the sacrifice of the Masse Bellarm. de Missa lib. 1. cap. 1. The Rhemists make a fourth representation beside which is in the solemne receiuing of the Communion at Easter So then first Christs death is shewed forth by the Sacrament of the Eucharist all the yeare long as it hangeth in the pixe or when it is carried to house the sicke Catechism Rom. pag. 408. Secondly it is represented once in the yeere by their solemne Pageant vpon good Friday when there is no Sacrament consecrated but an histrionicall expressing by certaine gestures and actions the manner of Christs crucifying Thirdly in the continuall sacrifice of the Masse Christ his death is represented And lastly in the solemne receiuing at Easter for then especially the mysterie of Christ our Paschall lambe is commended to the people to be eaten with all sinceritie in the Sacrament and so doe the Rhemist expound that place of Saint Paul Let vs keepe feast or holy day not with the leauen of malitiousnes 1. Cor. 6.8 literally applying it to the feast of Easter Rhemist in hunc locum The Protestants FIrst we are taught by the word of God that by eating the bread and drinking of the cup in the Sacrament not by gazing looking lifting vp turning hanging vp bread in pixes or by any such meanes but onely as we haue saide is the Lords death shewed forth and represented 1. Corinth 11.26 Wee acknowledge therefore one onely Sacramentall representation of Christ and no more in the Lords Supper the sacrifice of the Masse we iudge to bee an abominable idol as afterward shall be shewed Secondly it is a foule absurditie to make any representation of Christs death by bare gestures shewes and actions of the bodie without any Sacrament as they doe in their popish pageants vpon Christs Passion daye for at that time there is no Sacrament consecrated Eckius cap. 15. But the Priest by certaine gestures and motions of the bodie in bowing bending casting abroade his armes and such like dooth resemble Christ crucified Bellarm cap. 1. But to call this a liuely representation being done without a Sacrament and the other in the Sacrament simplicem repraesentationem but a simple and plaine representation is too great presumption wherein they prefer their owne superstitious deuises before the ordinance of Christ. Thirdly that place of Saint Paul is vnfitly applied to the celebration of Ester Augustine expoundeth it far otherwise Diem festum celebremus non vtique vnam diem sed totam vitam in azymis synceritatis veritatis Let vs keepe holy day not one onely day but all our life long in the vnleauened bread of purenes and trueth So then in Augustines iudgement the Apostle had no relation to any certaine time which he would haue kept holy but to the reformation of the whole life THE SECOND QVESTION OF THE sacrifice of the Masse and the Priesthoode thereto belonging THE FIRST PART OF THE name and terme of Masse The Papists error 127 THere are diuerse opinions amongst them concerning the originall of this name Some say it is called Missa the Masse Quia oblatio preces ad Deum mittantur Hugo de S. Victore Others quod Angelus a Deo mittatur quisacrificio assistat Because an angell is sent of God to bee assistant at the Masse Thom. Aquinas 3. part quaest 83. artic 4. Some of the hebrue worde Missath Deut. 16. which signifieth an oblation Some ex missis donarijs symbolis of the giftes and offerings sent or put in before the Communion But what beginning soeuer it had they doe now generally take the Masse for that solemne action whereby the Sacrament is made a sacrifice and offered vp to God Bellarm. lib. 1. de missa cap. 1. The Protestants WE doe not greatly force vpon this name for both the name
this side and on that now on the right hand againe on the left to sigh to smite vpon his breast to lift vp the Chalice and shew it to the people and set it downe againe as also the diuiding of the host into three parts which signifie three parts of the Church in heauen in earth and in purgatorie the rinsing of part thereof in wine and eating part drie the washing of his fingers before consecration kissing of the altar the patten the booke the paxe sprinkling of holy water censing of odors crossing the chalice the bread their mouth breast and face which signe of the crosse they make aboue twentie times in one Masse while Adde also vnto these their tedious yrksome songs the rude noyse and vnedifying sound of strange instruments and the whole course of their Masse musicke set forth in a strange language and endited to the honour of Saints All these superstitious rites with diuers more vaine vnfruitfull abominable they notwithstanding with force and maine defend and maintaine Bellarm lib. 2. de missa cap. 14.15 Concil Tridâ—ntin sess 22. caâ— 7. The Protestants 1. THis multitude of humane inuentions agreeth not with the institution of the Lords Supper for we reade not of any such kissing kneeling becking bowing or the like ridiculous gestures to haue been vsed when our Sauiour instituted the Supper nor afterwards by the Apostles to haue been practised wherefore wee contenting our selues with the plaine institution of Christ doe worthily reiect all such toyes 2. Most of these gestures are impious and tend to idolatrie in the adoration of bread and wine which are but creatures and they are all friuolous and hypocriticall stealing away true deuotion from the heart and making men to rest in the outward gestures of the bodie Augustine sayth very well Corpus genibus flexis prosternis collum curuas in oratione video vbi iaciat corpus sed quaero vbi volitet animus Thou bowest the knee bendest thy bodie in prayer stretchest out thy necke I see where thy bodie lieth but what is become of thy soule 3. Concerning Church songs and Musicke Augustine thus writeth Sâ—briè Psallimus in Ecclesia diuina cantica Prophetarum We sing treatably and soberly in the Church the diuine songs of the Prophets Two conditions he requireth first that we sing holy Psalmes taken out of the scriptures Secondly that they be sung treatably and distinctly Etiam illic sayth he si sonum non sensum libido audiendi desideret improbatur Euen in good songs if we follow the sound not the sense it is to be discommended but in popish songs neither of these conditions is kept for both the dittie for the most part is idolatrous stuffed with inuocation and adoration of Saints and the note is so diuided and drawne out in length that nothing can be vnderstood THE EIGHT QVESTION OF THE FORME OF THE Masse which consisteth partly of the Canon partly of such things as are rehearsed before and after the Canon THE FIRST PART OF THE PRAIERS WHICH goe before the Canon of the Masse WE doe not vtterly condemne whatsoeuer is sayd or sung in their Leiturgie or Masse for as they haue their introite so we doe bid the people after due preparation in our Communions to draw neere We haue also our Confiteor a confession of sinnes to be said before the Communion Other formes also which haue been vsed of ancient time we doe not refuse as Dominus vobiscum The Lord be with you Kyrieeleson Lord haue mercie of vs Sursum corda Lift vp your hearts with Alleluia praised be God and Sanctus Sanctus holy holy and Gloria in excelsis Glorie be to God on high the preface also to the Communion Verè dignum iustum est It is meete right and our bounden duetie And we vse also the Lords praier after the distribution These formes we mislike not vsing the same our selues which notwithstanding we borrowe not from them but from the ancient and purer ages of the Church But the corruptions additions immutations which are vsed by them in these prefaces to the Masse we doe vtterly condemne as their introite and confiteor is stuft full of idolatry and inuocation of Saints their Kyrieeleson is 9. times repeated in an vnknown toung Eleuation and adoration was brought in by Pope Honorius anno 1222. the Agnus was deuised by Pope Sergius ann 700. the Pax by Innocentius plura apud Foxum p. 1403. THE SECOND PART OF THE Canon of the Masse The Papists 1. FIrst the forme of their Masse they haue they say by tradition from the Apostles error 139 Rhemist 1. Cor. 11. sect 22. The Protestants THeir owne authors doe testifie that euery patch of their Masse was thrust in by Popes later then the Apostles as by Leo the 1. Gregory the 1. Gregory the 3. Innocentius the 3. Honorius the 3. with many other yea Gregory the 1. confesseth that one Scholasticus made the most part of the Canon Ergo it was not deuised by the Apostles Bellarmine answereth that Gregory setteth not downe any one man by this name Scholasticus but meaneth generally some notable learned man and in this sense S. Peter saith he which was the author of the Canon may be called Scholasticus Bellarm. cap. 19. Ans. This deuise of the Iesuite is rather to be laughed at then to be confuted who euer heard before that S. Peter and the other Apostles were Scholastici Schoolemen what is this els but to set the spirite of God to schoole in saying that the Apostles being men endued with the holy Ghost were brought vp in Schooles Againe Gregory findeth fault with the said Scholasticus that in composing the Canon he would put in his own praiers and leaue out the Lords praier but if this Scholasticus had beene Peter I think Gregory would not haue beene so bolde as to haue rebuked him The Papists 2. THe Canon of the Masse they say is perfect and absolute voide of all error and therefore not to be changed or abrogated Concil Trident. sess 22. can 6. Bellarm. cap. 21. The Protestants BVt we on the contrary side more truly and agreeably to Scripture doubt not to say that there can be nothing more corrupt abominable fuller of all impiety heresie lying then is their idolatrous sacrifice of the Masse as it shall now more particularly appeare by the collection of the seuerall errors THE ERRORS AND BLASPHEMIES that are to be found in the Canon of the Masse 1. THe Priest speaking of the bread and wine thus saith Which we offer vnto thee for thy holy Catholike Church and againe afterward Which we offer for the redemption of their soules What great blasphemie is this to offer bread wine for the redemption of the Church for the which Christ in great loue offered vp himselfe 2. The Priest saith Worshipping the memoriall of the Virgine But Christ instituted the Sacrament to be kept in remembrance of himselfe and not for the worship of Saints 3. By
ground an ordinarie and perpetuall sacrament vpon an extraordinary example and that they were such visible graces of the spirite it appeareth because Simon Magu◠saw that the holy Ghost was giuen them by laying on of hands Secondly the holy Ghost was obtained by their praiers ver 15. and not by the very laying on of hands Thirdly to make a Sacrament it is not enough to haue a visible signe and to shew some spirituall grace therewith to be bestowed for then the spittle and clay that Christ vsed the napkins also and partlets which were carried to the sicke from the Apostles and they were healed presently all these should be sacraments for here are outward signes and some effect followed yet because there was no institution of a sacrament by Christ nor any commandement to vse them neither these nor the imposition of hands can be a Sacrament The Protestants WE graunt a ceremonie of imposition of hands vsed in the Apostles time and after so long as the miraculous gifts of the holy Ghost continued in the Church there is also another kinde of imposition of hands such as the Apostle speaketh of Heb. 6.2 which may haue perpetuall vse in the Church which is nothing else but a kinde of praier to be strengthened by the holy Ghost and for the encrease of grace But neither this nor the other doe we holde to be a sacrament Argum. 1. Euery sacrament must haue his appointment from Christ consisting both of an outward element and the word of institution but the popish sacrament of confirmation hath none of these the element they vse is oyle the word of consecration I signe thee with the signe of the Crosse and annoint thee with the Chrisme of health in the name of the Father the Sonne and holy Ghost but none of these haue their institution by Christ or his Apostles any where in the new testament Ergo it is no sacrament Augustine saith Manus impositio quid aliud est quà m oratio super hominem The imposition of the hands what els is it but praier ouer a man He saith not it is a Sacrament THE SECOND PART OF THE MATter and forme of Confirmation The Papists THe matter of this popish Sacrament they say is oyle mixed and tempered error 44 with balme Rhemist Act. 8. sect 6. First halowed and consecrated by the Minister thereof and striked in manner of a crosse vpon the forehead of him that is to be confirmed Bellarm. cap. 8. Argum. 2. Corinth 1.21 It is God which establisheth vs or confirmeth vs with you in Christ and hath annointed vs. Here the Apostle speaketh of confirmation and of the materiall part thereof which is holy vnction or anointing Bellarm. ibid. The Protestants Ans. FIrst the Apostle saith not Which hath confirmed but Which doth confirme which if it were meant of that external ceremony of confirmation see what iniury you offer to the Apostle that being a confirmer of others he had neede now to be catechized and confirmed himselfe Againe he speaketh not of confirmation wrought by the ministerie of men but God saith he confirmeth vs that is establisheth vs by his spirite 2. It is to too grosse to vnderstand by this anointing your greazie besmearing mens faces with your Chrisme seeing the Apostle expoundeth himselfe in the next verse He hath sealed vs and giuen the earnest of his spirite in our harts ver 22. Of this holy anointing of our harts by the spirite S. Iohn also maketh mention saying This Anointing teacheth you all things 1. epist. 2.27 But doth the anointing of the face I pray you giue men instruction Let vs heare Augustines exposition Christus sit in corde vnctio ipsius sit in corde inspiratio eius docet vnctio eius docet Let Christ be in your harts let his anointing be in your harts his inspiration is his anointing you may be ashamed therefore so grossely to abuse Scripture 3. As for your oyle therefore mixed with balme First the true balme you know is not to be had and therefore you abuse the people Secondly make the best of it you can it is but a Iewish ceremonie Thirdly your benediction of it is but a kinde of magicall inchantment seeing you haue no word of God to consecrate creatures in that sort for all things are sanctified by the word of God and praier Ergo without the warrant of God there is no such sanctifying of creatures The Papists 2. THe forme of Confirmation is in the words which are pronounced I signe thee with the signe of the crosse and confirme thee with the Chrisme of error 45 saluation or health in the name of the Father the Sonne and holy Ghost Bellarm cap. 10. The Protestants 1. THey must shew the institution of Christ out of the word for the forme of euery sacrament which they can not doe for this vnlesse they runne to their beggerly traditions which they blasphemously call the word of God vnwritten 2. Where haue they learned that men are confirmed and established with the externall anointing of oyle so said some amongst the Colossians Touch not taste not handle not to whom the Apostle answereth Which things perish with the vsing and are after the commandements of men Coloss. 2.21.22 So is this anointing with oyle a meere inuention of men and hath no longer vertue or force then in the naturall vse thereof THE THIRD PART OF THE EFFIcacie and vertue of confirmation The Papists THe holy Ghost is giuen in confirmation for force strength and corroboration against all our spirituall enemies and to stand constantly in the confession error 46 of our faith euen to death with great increase of grace Rhemist Act. 8. sect 7. And in this respect it giueth more abundant grace in strengthening of vs against the deuil then Baptisme doth Bellarm. cap. 11. The Protestants FIrst they doe offer great iniurie to the spirite of God tying him as it were to their beggerly elements which haue power as they say to conferre grace The Scripture saith The spirite bloweth where it listeth Ioh. 3. The spirite of God is free and is giuen without Sacraments as well as with them but this tradition of yours is no Sacrament if it were yet could it not conferre grace as we haue proued before Secondly they doe greatly deface the Sacrament of Baptisme making it imperfect without confirmation saying that he which is baptized shall neuer be a perfect Christian vnlesse he be confirmed with Chrisme Gerson And that it is to be reuerenced with greater reuerence then Baptisme See Fulk Act. 8. sect 7. Yea they depriue Baptisme of the proper effect and vse thereof which is a signe vnto vs of the assistance of Gods spirite to fight manfully against the Deuill for by baptisme we are buried into the death of Christ Rom. 6.3 But Christ by his death triumphed ouer the Deuill Coloss. 2.15 Ergo Baptisme is a signe of our victorie against the Deuil yet they rob Baptisme of this honor and giue it to