names of the things themselues as the Sacrament of the bodie of Christ is after a certaine manner called his bodie Christus corporis sui figuram discipulis commendauit Christ did commend to his disciples a figure of his bodie Quid paras dentem ventrem Crede manducasti Why doest thou make readie thy teeth thy bellie Beleeue in Christ and thou hast eaten him Secundum praesentiam maiestatis semper habemus Christum secundum praesentiam carnis recte dictum est discipulis Me semper non habebitis According to the presence of his Maiestie we haue Christ alwaies according to his carnall presence it was truely sayd to his disciples You cannot haue me alwaies By these and many such places in this ancient father it is manifest that in those daies there was no such opinion held of the carnall presence AN APPENDIX TO THIS QVESTION WHETHER it stand with the power and will of God that Christs bodie should be carnally present in the Sacrament The Papists THere are two difficulties or impossibilities which doe hinder the reall presence of Christs bodie in the Sacrament First it would follow that a natural bodie such as Christs is might be in two places at once for they say that it is in heauen and in the Eucharistall at once Secondly that a naturall bodie may be in a place and yet not occupie or fill a place for if Christs bodie be in the Sacrament it occupieth no place the compasse of a thinne and round cake is not answerable to the proportion of Christs bodie Notwithstanding both these difficulties it is agreeable both to the power and good pleasure of God that the bodie of Christ should be included in the Sacrament Bellarm. Argum 1. It is possible for the bodie of Christ to be in many places at once and it also standeth with his will as Act. 9.4 Christ appeared to Saul either vpon the earth or in the ayre next to the earth for how could he either heare the voyce of Christ sitting in heauen or see the light so farre off Ergo Christ was in two places he appeared to Paul vpon earth and he was at the same time in heauen from whence he shall not moue till the day of iudgement Bellarm de sacram Eucharist lib. 3. cap. 3. Rhemist Act. 9. sect 1. Ans. First the text is plaine that Christ spake from heauen from whence the light shined vers 3. he was neither in the ayre nor vpon the earth Secondly doe you make question whether Paul could see a light or heare a voyce from so farre seeing that the Sunne whose bodie is so farre distant from vs doth disperse his beames ouer the face of the earth and the voyce of the thunder is hearâ—â—ery farre Will ye denie Christ to haue that power which we see to be in his creatures Thirdly and why was it not as possible that Christ from heauen should be heard of Paul as he was seene of Stephen sitting on the right hand of God Act. 7.56 Argum. 2. The bodie of Christ may be where it pleaseth him and yet shall not need any naturall place or occupie any roome he is able to bring a Camel through the eye of a needle Math. 20.26 He also came through the doores in to his Apostles rose out of the sepulchre thorow the stone was borne his mothers wombe being shut therefore he may as well and is no doubt present vnder the shapes of bread and wine in the Sacrament Rhemist Math. 26. sect 11. Bellarm. lib. 3. de Sacram. cap. 6. Ans. 1. Christ sheweth in that place that it is as impossible for a rich man that is high minded and trusteth in his riches to enter into heauen as for a Camell to passe through the eye of a needle but it is possible with God to giue rich men humble and lowly minds and so make them fit for his kingdome as to make the Camell lesse and so draw him thorow a needle It is not proued out of this place that God can or will draw the huge bodie of a Camell through a needle remaining still of that bignes no more then that it is possible for God to bring a proud rich arrogant man to heauen his affections not altered both these are impossible to God because they are contrarie to his wil and ordinance the one is against the law of iustice to bring a wicked man to heauen the other against the law of nature 2. For the other three examples it is not proued out of scripture that the bodie of Christ pearced the doores the graue stone or his mothers wombe although the doores were found shut after Christs entrance the graue couered and his mother remained a Virgine still for all these passages might giue place for a while to the bodie of Christ and returne againe to their place as the red sea was diuided till the Israelites passed and afterward the waters came together againe And concerning the last instance of the birth of Christ it is certaine out of the scriptures that Christ opened the wombe of his mother in his birth Luk. 2.23 Hetherto therefore they haue proued nothing The Protestants OVr aduersaries doe falsely charge vs to say that God can doe no more then he hath done or will do Rhemist Math. 26. sect 11. This we say that Christ is almightie and yet can doe nothing against his owne will his word or glorie as to dishonor his glorious bodie and to bring it within the compasse of a piece of bread that it may be deuoured of cats dogges rats mice or which is worse to be eaten of wicked men the members of the diuell although the question be not so much betweene vs what Christ is able to doe of his absolute power but what he will doe according to his word Fulk Math. 17. sect 1. Argum. 1. It standeth neither with the power or will of God to doe contrarie to his word For it is impossible that God should lye Hebr. 6.18 And this thing not to lye is not a waÌ„t of power but a signe of greater power in God But it is plainly declared in scripture that Christ hath a true naturall bodie and is in all things like vnto vs Hebr. 2.17 Therefore neither can his bodie being a true humane bodie as ouâ—s are be in many places at once neither can it choose but occupie that roome and place where it is The Angel sayd He is risen he is not here Math. 28.6 but it had been no good argument to say he is risen and gone to another place and therefore he is not here if so be the bodie of Christ might be in many places at once The scripture then hath defined it that Christs bodie is in one certaine place wherefore to say that Christ hath a true naturall bodie and yet retaineth not the naturall properties of a bodie is to speake contradictories that he hath and hath not a true naturall bodie and this were to make God a
questions wherein we dissent from our aduersaries both as touching all the offices of Christ his propheticall office kingdome and priesthood as likewise concerning the benefites purchased by the death of Christ the benefites of our redemption and saluation Now in the last place we are to prosecute such matters in question betweene vs as doe concerne the natures of Christ. And this treatise containeth three controuersies First of the humane nature of Christ. Secondly of his diuine nature Thirdly of them both considered together THE EIGHTEENTH GENERAL CONTROVERSIE CONCERNING THE HVMANE NATVRE OF CHRIST THis Controuersie is diuided into these questions First of the vbiquitie of the humanitie of Christ. Secondly whether he encreased in wisedome Thirdly whether he suffered in soule Fourthly whether he descended into Hell Fiftly concerning the place of Hell THE FIRST QVESTION OF THE VBIQVITIE OF the bodie of Christ whether his humanitie be euery where The Papists THey doe seeme in words mightily to impugne this opinion of the Vbiquitaries error 97 as they are called which doe erroniously hold that the humanitie of Christ is euery where as his deitie is and that the properties of one nature are really imparted vnto the other whereupon it followeth that the humanitie of Christ is euery where because it is verely vnited and made one person with the Godhead in Christ. This opinion the Papists would be thought to detest and abhorre and the Iesuite bestoweth great paines by sundrie arguments to confute it as by diuers places of scripture Math. 28. He is risen he is not here vers 6. Iesus sayd Lazarus is dead and I am glad for your sakes that I was not there Ioh. 11.4 Ergo Christ as he is man is not euery where Againe the opinion of the Vbiquitaries doth ouerthrow the article of Christs ascension for if Christs bodie be euery where as they hold he can neither ascend nor descend Bellarm. de Incarnation verbi lib. 3. cap. 11.12 The Protestants IT is true Catholique and sound doctrine that the humane and diuine nature are truely vnited in Christ and doe make but one person or hypostasis neither by confusion of the natures nor conuersion of one into the other but by vnitie of person for as the bodie and soule make one man so God and man is one Christ. And the better to vnderstand this mysterie we must set downe these three positions 1. Though the two natures in Christ be so vnited that they make but one person yet neither the natures are confounded nor yet the properties but as Christ is both God and man so there is in him a double power will and vnderstanding one humane and created the other diuine and vncreated 2. By reason of this vnion all the excellent graces of the spirit in the highest degree and aboue measure are giuen and bestowed vpon the humanitie of Christ Ioh. 3.34 but such notwithstanding as destroy not his humane nature but are qualities created as his humanitie also was created 3. There is also a mutuall communication of the proprieties of both natures each to other though not really in respect of the natures So we say in Concreto in the concrete that is taking the whole person of Christ that Christus homo that is the man Christ is omnipotent is euery where and Christus Deus that is Christ being God died for vs was buried rose againe but in the abstract it is great blasphemie to say that the Godhead of Christ died was buried or rose againe or that the humanitie of Christ is omnipotent or in euery place The Vbiquitaries now hold that there is a reall communication of the proprieties of both natures therfore doubt not to say that the flesh and bodie of Christ is euery where in all places at once The Papists in outward shew are enemies to that opinion but indeed and in truth as it shall now appeare they are not farre off from being in the same error First the same arguments which they vrge against the Vbiquitaries doe returne vpon themselues for although they will not say that Christs bodie is euerie where yet they hold that it may bee in a thousand places at once yea and more to if the Sacrament be at once in so many places celebrated for Christs bodie is reallie and verely in the Sacrament But those places alleadged He is risen he is not heere and the rest doe proue that Christ can be but in one place at once This their opinion also is against the article of Christs ascension and abiding in heauen till the day of iudgement for if the same bodie wherein Christ sitteth in heauen be in the Sacrament either when he is present in earth he is absent in heauen contrary to the scripture Act. 3.21 which sayth The heauens must containe him till that all things be restored or els if he be in both places at once they must needes make his bodie infinite and so destroy the nature of his humanitie which can be but in one place If they say it is another bodie and flesh which Christ by his diuine power maketh to bee present in the Sacrament that were much more absurd for then Christ should haue many bodies and other flesh then that which was borne of the Virgine Mary We see then they are not farre off from the opinion of the Vbiquitaries 2. The Rhemists doe approue that argument whereby Hierome proueth that the Saints may euery where be present at their bodies monuments They follow the Lambe whither soeuer he goeth but the Lambe is in euery place therefore they that be with the Lambe Christ be present euery where Whereupon it followeth that the Lambe Christ in humanitie must be euery where for how can he be present els in innumerable places at once where any reliques or monuments of Saints are Neither can they excuse this vbiquitarie presence of the humanitie of Christ and the soules of Saints by their agilitie and celeritie because they can quickly passe from one place to another for if they must bee present at their monuments whensoeuer they are called vpon they must of necessitie be often in many places at once for in one and the same instant men may resort to their monuments which are in diuers places farre asunder Thus they are driuen not onely to graunt an vbiquitie or omnipresence of the humanitie of Christ but euen of Saints also which those whom they call Vbiquitaries would neuer graunt 3. The bodie of Christ is visible and palpable now in heauen and hath a place according to the quantitie of his bodie Bellarmine confesseth as much cap. 12. But that bodie which is in the Sacrament hath none of these properties it is neither seene nor felt neither hath a place according to the quantitie of a bodie for they close it vp in small round cakes Wherfore destroying these properties of the humanitie of Christ they may as well and do in effect take away the other namely the being of Christs bodie in
men nor Apostolike giftes wee are not to doubt but that this promise and prophesie of the vniuersall preaching of the Gospell is performed already Argum. 2. It appeareth in Ecclesiasticall histories that the Apostles dispersed themselues into all partes of the worlde euery where preaching the Gospell Thomas preached to the Parthians Medes Persians also to the Germanes Simon Zelotes in Mauritania Africa and in Britania Iudas called Thaddaeus in Mesopotamia Mark in Aegypt Bartholomaeus to the Indians Andrew preached to the Scythians Sogdians Aethopians So that there were fewe or no knowen countreyes in the world which heard not of the fame of the Gospell But here two things must be obserued First that the Gospel was to bee preached in the habitable or knowen world the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many countreyes are inhabited now that were not habitable then or at the least not inhabited wherefore it was sufficient that the people of the world heard of the Gospel howsoeuer afterward they were propagated into other vnknowen places Secondly as Augustine sayth Omnes gentes promissae sunt non omnes homines omnium gentium All nations were promised to heare of the Gospel not all the men and inhabitants of euery nation And so we doubt not but the Apostles did lay the foundation of fayth through the whole worlde and were first planters of the Churches in euery nation But their plantings were watered and encreased and continued by others Wherefore seeing the world hath once already beene generally lightened with the truth of the Gospell we are not to looke any more for a solemne legacie and ambassage to be sent from the Lord vnto all nations But those countreyes rather which somtime had the trueth and now haue lost it ought now to seeke vnto those places that haue it as the Queene of Saba went a long iourney to heare Salomons wisdome They therefore that yet doe expect an vniuersall preaching may sooner see Christ comming in the cloudes then haue their expectation satisfied THE SECOND QVESTION OF THE comming of Henoch and Elias before the day of iudgement The Papists error 107 THeir common and receiued opinion is that Henoch and Elias doe yet liue in their bodies in Paradise and shall come in person to oppose themselues against Antichrist and by their preaching to conuert the Iewes Rhemist Apocal. 11. sect 4. Argum. Malachie 4.5 I will send you Eliah the Prophet before the great and fearefull day of the Lorde These are also the two witnesses spoken of Apocal. 11.3 Which shall be slaine and rise vp againe the third day Ergo Eliah and Henoch shall come before the day of the Lorde Bellarm. de Roman pontif 3.6 Ans. First the prophesie of Malachie was fulfilled in Iohn Baptist who came in the spirite of Elias as it is thrise in the Gospell applied once by the Angel Luk. 1.16 twise by our Sauiour Christ Matth. 11.14 17.13 Bellarmine saith it is not properly vnderstoode of Iohn Baptist but onely in an allegorie First the Prophet speaketh of the great and fearefull day of the Lord but the comming of Christ was the acceptable time Ans. Here the Iesuite bewrayeth great ignorance As though the comming of Christ in the flesh as it brought comfort to the Elect to as many as were ordeined to saluation was not also hastening of the iudgement of God against the wicked and therefore Iohn saith The axe was laide to the roote of the tree Matth. 3.10 and that Christ came with his fanne in his hand verse 12. The Apostle Heb. 12.26 applieth that saying of the Prophet Once againe wil I shake not onely the heauens but the earth to the preaching of the Gospell wee see then in what sence the first comming of Christ is called a fearefull and terrible day Ans. Secondly by the two witnesses is vnderstood the small yet sufficient number of the true seruants of God which shall witnesse the truth euen in the whottest persecution of Antichrist there is no mention made of Henoch or Elias And if you will needs vnderstand that literally of their rising againe why not the rest also how fire shall proceede out of their mouthes to consume the wicked and they shall turne water into blood The meaning is nothing else but that God will alwaies haue faithfull witnesses in his Church which shall alwaies stand vp in the stead of the Prophets and holy men gone before The Protestants LIke as the Pharisies deceiued the Iewes with vaine expectation of Elias and so hindred their beliefe in Christ so the Papists would not haue men to acknowledge the manifestation of Antichrist vnder this false pretence that Henoch and Elias must first come before Antichrist bee reuealed which wee doe hold as a Iewish fable and popish dreame Argum. 1. The Prophesie of Elias comming is properly fulfilled in Iohn Baptist and therefore wee are not to looke for any other accomplishment thereof neither now is there any Paradise remaining but Heauen 2. Corinth 12.4 And to affirme that Henoch and Elias went vp to Heauen in their bodies before the ascension of Christ out of Scripture it cannot be proued it is euident that they were taken vp aliue into heauen but not that they continued aliue Argum. 2. The varietie of opinions concerning the personall appearance of Henoch and Elias declare that it is an vncertaine thing and but deuised of men Hilarye saith they shal be Moses and Elias Chrysostome granteth that Elias shall come but not Henoch Iustine thinketh that not onely Henoch and Elias are aliue but all those whose bodies rose at the resurrection of Christ Hippolytus is of opinion that Iohn the Diuine shall come with them and some say Ieremie also whose death is not read of Fulk Apocal. 11. sect 4. And thus it is no meruaile if men run mad as it were in their foolish conceites hauing no warrant for their opinions out of Scriptures The nation of the Iewes wee grant according to the manifest prophesie of Saint Paul shall in the end be conuerted but not in such sort by the personall preaching of Moses and Elias for the Apostle setting downe at large the mysterie of their calling would not haue left out so necessarie a thing Augustine by the two witnesses vnderstandeth the two testaments the Old and the new But hee denieth vtterly that any shall rise before the comming of Christ as the Apostle saith 1. Corinth 15.23 The first fruites is Christ Then they that are Christs at his comming but not before Vnde saith he excluditur omnis suspicio quorundam qui putant hos duos testes duos viros esse ante aduentum Christi coelum in nubibus ascendisse Their suspition therefore or opinion is vtterly excluded which thinke these two witnesses to bee two men which should ascend into heauen before the comming of Christ. Augustine we see is flat against them THE THIRD PART WHETHER THE most grieuous persecutions that euer were shall be toward the end
body who would haue the verie flesh of Christ present in the Sacrament for this is against the article of the Creede that Christ is ascended into heauen and there sitteth till his comming againe in iudgement Concerning these meanes thus writeth Augustine Rarissime inuenitur ambiguitas in verbis proprijs quam non aut circumstantia ipsa sermonis qua cognoscitur Scripturarum intentio aut interpretum collatio aut praecedentes soluat inspectio de doctrin Christ. lib. 3.4 There is almost no ambiguitie in any word properly vsed that is not metaphoricall or borrowed which may not either by the circumstance of the place the conference and comparing of interpreters or by looking into the originals easily be taken away Augustine we see approueth this methode though our aduersaries like it not Besides these prayer must be vsed before we enterprise any thing that the Lord would direct vs. And they which cā not so easily take this course which is prescribed shall do well to seeke helpe of learned and godly expositors or to consult with their Pastors and Ministers Ex Whitacher quaest 5. cap. 9. THE SEVENTH QVESTION CONCERNING the perfection and sufficiencie of Scripture THis question is deuided into three parts First whether the Scriptures be absolutely necessary Secōdly whether they be sufficient without vnwritten traditions Thirdly whether there be any traditions of faith and manners beside the Scriptures THE FIRST PART OF THE NEcessitie of the Scriptures The Papistes THe Iesuite laboureth to proue that the Scriptures are not simply necessarie error 11 which we denie not for meate is not simply necessarie for God may preserue man without so in respect of God nothing is simply necessarie God is not necessarily tyed to vse this or that meanes but his argumentes do tend to this end to shew that the scriptures are not necessarie at all and may be spared in the Church so saith Petrus a Soto the Scripture was not alway extant and it is not necessarie vnto faith And the Scripture it not now so necessarie since Christ as it was afore Tilman de verbo Dei error 17. 1 There was no Scripture from Adam to Moses for the space of two thousand yeares and yet true Religion was kept and continued and why might not true Religiō be as well preserued a 1500. yeare after Christ without scripture as afore We answere It foloweth not because in times past God taught his church by a liuelie voyce that the written word is not necessarie now for the Lord saw it good that his word should be left in writing that we might haue a certaine rule of our faith in this corrupt and sinfull age And what els is this but to cōtroll the wisedome of God saying it is not necessarie or needfull for the Church which the Lord saw to be needfull for if the Lord had thought it as good for vs to be taught without Scripture as in that simple and innocēt age of the world I meane innocent in respect of vs he would not haue moued and stirred vp his Apostles to write 2 After the time of Moses when the law was written yet there were many that feared God amongest the Gentiles which had not the Scriptures as Iob and the other his friends Ergo the scripture not necessarie The Iewes also them selues vsed traditions more then Scriptures as Psal. 44. v. 1.2 the fathers did report the workes of God to their children by the negligence also of the Priests the law was lost as 2. King 22. we read that the volume of the law was found which had bene missing a long time We answere First euē the faithfull amōgest the Gētiles did read the scripture as the Eunuke Act. 8. had the booke of the Prophet Isay. Secondly the Iewes declared the workes of God vnto their children but the same were also written as how the heathen were cast out before them and of their deliuerāce out of Egypt those were the things they heard of their fathers as we read Psal. 44. 78. yet all these things are recorded in the bookes of Moses Thirdly what though the Priests were negligent in preseruing the scriptures it is no good argument to proue that therefore they are not necessarie neither was the whole booke of the law lost but either Moses owne manuscript or the booke of Deuteronomie Yet he hath proued nothing 3 The Church after Christ wanted the Scriptures many yeares Ergo they are not necessarie We aunswere it is a great vntruth for the old Testamēt the Church could not be without and the new Testament was written not long after in the age of the Apostles whose liuely voyce and preachings were vnto them as their writings are now to vs. See now what strong arguments they bring the scriptures were not necessary in the time of the Patriarkes when God taught them by his owne voyce they were not necessarie in the time of the Prophetes and Apostles when they had mē inspired of God to teach them Ergo they are not now necessarie when neither God teacheth from heauen neither haue we any Prophetes or Apostles to instruct vs by heauenly reuelations nay rather because they were not necessarie then when they had other effectuall meanes notwithstanding they are necessarie now seeing there is no other way of instruction left vnto vs. The Protestantes THat the scriptures are necessarie for the people of God the reading preaching and vnderstanding whereof is the onely and ordinarie meanes to beget faith in vs we thus proue out of the Scriptures them selues 1 The scriptures conteine necessarie knowledge to saluation which can not be learned but out of the scripture Ergo they are necessarie The knowledge of the law is necessarie but that onely is deriued from the Scripture as the Apostle witnesseth Rom. 7.7 he had not knowen lust to be sinne vnlesse the law had said thou shalt not lust And if the right knowledge of the law is not learned but out of the scripture much more the knowledge of the Gospel is more high and mysticall and more straunge vnto our nature 2 That whereby we are kept frō error and doubtfulnes in matters of faith is necessarie but this is performed by the scripture Ergo. First the Scripture keepeth vs from error Math. 22.29 ye erre not knowing the scriptures saith our Sauiour The ignoraunce of scripture was cause of their error Secondly if our knowledge were onely builded vpon tradition without scripture we should be doubtfull and vncertaine of the truth so S. Luke saith in his Preface to Theophilus I haue written saith he that thou mightest be certaine of those things whereof thou hast bene instructed Hence we conclude that although we might know the truth without scripture as Theophilus did yet we can not know it certainlie without 3 If the scriptures be not necessarie then we may be without them but this can not be Ergo the scriptures can not be spared for then God had done a needlesse and superfluous worke in stirring vp
that faith was requisite to make a true member of the church here he saith that without faith a mēber cā not be knowen much lesse therfore made 3 The Rhemistes confesse in these very words that in the raigne of their imagined and supposed Antichrist the externall state of the Romane church and publike entercourse of the faithfull with the same shall cease and that there shal be onely a communion in hart with it and practise in secret Annot. in 2. Thess. 2. Sect. 10. Where then I pray you shal be your tabernaculum in sole ciuitas in monte candela splendens in domo your tabernacle in the sunne your Citie in a mountaine your candle shining in the house that is say you in the world Math. 5. Sect. 3. Ergo out of their owne wordes we conclude that the church shall not alwayes be visible and notoriously knowen in the world Lastly we will conclude with Augustine Aliquando in sola domo Noah Ecclesia erat in solo Abraham Ecclesia erat in solo Loth domo eius Ecclesia erat in solo Henoch Ecclesia erat Sometime the church was onely in Henochs house sometime onely in Noah some time in Abraham alone in Loth his house How then hath the church bene alwayes so visible and notoriously knowē to the world when it hath layen hidden some time in one house yea in one man THE SECOND QVESTION whether the Church may erre THis questiō is deuided into two parts First whether the catholike church may erre at all or not Secondly whether the visible church vpon earth may fall away from God into Idolatrie and apostasie THE FIRST PART WHETHER THE Catholike Church may erre in doctrine The Papistes THey do teach that the catholike church can not possiblie erre not onely in matters absolutely necessarie to saluation but not in any thing which error 16 it imposeth and commaundeth whether it be conteined in the word of God or not yea that it can not erre in these things which beside the word of God are commaunded And by the church here they do meane not onely the Pastors and Bishops but the whole companie of the faithfull so that neither that which all the pastors of the church do teach can be erronious nor what is receiued generally of the whole church Bellarm. de Eccles. lib. 3. cap. 14. Rhemist annot an Iohan. 14. ver 16. 1 The church say they is the pillar of truth 1. Tim. 3. Ergo it can not erre We answere First it is no otherwise the pillar of truth then a virgin without spot and wrincle Ephe. 5.27 As that place doth not priuiledge the church frō all sinne and imperfection of life so neither doth this place exempt her from all error in doctrine Secondly she is called the pillar of truth in respect of vs because the truth is preserued in the true church and is not els where to be found not because the truth dependeth vpon the church for S. Paule sendeth not Timothie in this place to learne of the church as though it could not possiblie be deceiued but saith he these things haue I written that thou mayst know how to behaue thy selfe in the house of God ver 14.15 Ergo the word of God is the rule of truth and the church hath no warrant to be kept from error but as she is lead and gouerned by the word of God Thirdly the argument foloweth not for Peter was a pillar and yet erred Gallat 2.9.11 2 They heape many arguments together The church hath the spirite of God to lead it into all truth the gates of hell shall not preuaile against it Math. 16. God hath geuen it Apostles teachers Euangelistes to keepe it in the truth Ephe. 4. Christ hath prayed for the church that it may be sanctified in the veritie Iohn 17. Christ prayed that Peters faith should not faile Ergo the church can not erre Rhemens annot 1. Timoth. 3.15 We answere euery one of the elect hath the spirite of God neither shall the gates of hell preuaile against the faith of any one of the elect to ouerthrow it Christ prayeth for euery one of his Disciples that they may be sanctified in the truth Iohn 17.20 wherefore it foloweth as well by these arguments that no one faithfull man can fall into error The pastors and teachers so long as they folow the Apostles doctrine may keepe the church from error but it is not gathered out of that place Ephe. 4. that the pastors if they swarue from Gods word can not erre Concerning Peter Christ prayed for him that his faith should not faile in that greeuous tentation which he fell into Secondly he prayed not for him as gouernour of the church but as he prayeth for euery faithfull man Iohn 17.23 Thirdly for all this prayer Peter erred Gallat 2. 3 This argument was vsed in the Councell of Basill the Church is without spot and wrincle Ephe. 5.27 Ergo without error We aunswere First S. Paule speaketh there of a glorious church such as it shal be in the kingdome of heauen not of the church as it is vpon earth so Reuel 7.14 The elders which sat round about the throne which are the Saintes in heauen were seene in long white robes which they had washed white in the bloud of the Lambe 2 It foloweth out of this place that the church is as well without sinne as free from error which the diuines in the Councell did also graunt But seeing by their owne confession euery member of the church being clothed in this mortall flesh sinneth how can the church be without sinne If the church consist of men and all men are sinners how is the church free If all the partes and members be sinnefull how is not the whole also polluted with sinne If all the partes of the body be sicke and diseased how can the whole be sound The church also is not ashamed to confesse her selfe to be blacke Cant. 1.5 she shal be made bewtifull and glorious without all spot blemish in the kingdome of God and euen now also is made righteous and iust before God through Christ not because she hath no sinne but because it is remitted and although some errors and imperfections remaine yet shall they be no hinderaunce to her saluation The Protestantes WE doubt not to say that the church of God may erre in some points not necessarie to saluation but can not fall cleane away from God into any dānable error Fulk annot in Ephe. 5. ver 29. That the church may erre as we say we do shew it thus and by the Church we vnderstand the whole companie and congregation the pastors with the people 1 When our Sauiour Christ suffred the church erred in faith Ergo it may erre the proposition is thus proued The church was either in the Scribes and Pharisies or els in the Apostles but both of them erred they in putting Christ to death the other in their incredulitie not beleeuing rightlie in the
would keepe the common and knowne name of the place that it might be out of doubt what Church he ment as for the name of Babylon to be ascribed to Rome though it were so mysticallie yet was it not so called for why might not Paule as well haue written his Epistle to the Romanes vnder that name the Church of Babylon as Peter wrote from thence 2 Agayne they alleadge that storie how Peter ouercame Simon Magus at Rome when he would haue taken his flight into the ayre hauing made himselfe wings and by the prayer of Peter was brought downe agayne and brake his legges and so dyed whereupon Nero being offended with Peter would haue apprehended him who being counsailed by the Church would haue fled from Rome but meeting Christ at one of the gates and saying vnto him whether goest thou Lord And he answered I come agayne to be crucified Peter vpon those words returned backe agayne and was crucified for the testimonie of Iesus Bellarm. cap. 2.3 We answere First we denye not that Peter was at Rome but shewe only the insufficiencie of their arguments and agayne we moue such doubts as by them are yet vnanswered as afterward shall be shewed Secondly concerning this storie of the victorie ouer Simon Magus they that doubt of Peters being at Rome may also doubt of this neither of them being necessarie to be beleeued as articles of faith but probable and coniecturall as matters of storie For some part of the storie is denyed by Augustine as how Peter fasted vpon the Saturday the combat betweene him and Simon Magus following vpon the Lords day after and thereupon rose the custome of the Saturday fast among the Romanes Est quidem saith he haec opinio plurimorum quamuis eam perhibeant esse falsam plerique Romani This is saith he a probable opinion of many concerning Peters fast yet the Romanes themselues thinke it to be false 3 That concerning Christs apparition to Peter seemeth to bee most vnlike of all and sauoureth somewhat of the Popish Legends Like vnto this are the tales of S. Christopher how he caried Christ and how S. Gregorie had him for one of his ghests at his table of hospitalitie such visions and apparitions of Christ are contrarie to the scriptures which say that the heauens must conteyne him till his comming agayne Bellarmine answereth first by this meanes wee doe compedes Christo inijcere wee fetter Christ in heauen We answere belike then heauen is a prison with the Iesuite God send all that are his such a prison at the length Agayne Christ is no otherwise concluded and shut vp in heauen then as it pleaseth himselfe and as he hath appoynted so to be 2 He obiecteth that Christ appeared neere vnto the earth to Paule We answere First there is no such thing proued out of the text but rather the contrarie that the voyce was heard from heauen not neere the earth but aboue Act. 22.6 Secondly Paule heard a voyce onely he sawe no man neither he nor the companie with him Act. 9.7 8. But onely a great light they sawe shining from heauen Act. 22.6 9. Therefore out of this place they cannot prooue any such real apparition of Christ. 3 Peter dyed at Rome his sepulchre is to be seene there to this day Ergo he was at Rome Bellarm. cap. 3. We answere First it followeth not if Peter were buried at Rome that therefore he dyed there for the translation of the bones and bodies of Martyrs is no vnusuall thing in your Church As it followeth not because Iohn Baptists head as you say is to be seene at S. Siluesters at Rome that therefore he dyed there so neither doth it followe of S. Peter 2 Agayne how shall wee beleeue you that it is S. Peters Sepulchre which is shewed at Rome seeing you haue made so many mockeries alreadie making the world beleeue that Peters bodie is sometime in one place sometime in an other Half his bodie you say is at S. Peters in Rome halfe at S. Paules his head at S. Iohn Laterane his neather iawe with the beard at Poicters in France many of his bones at Trieirs at Geneua part of his brayne You see that we may as well doubt whether Peters bodie bee at Rome as in any of these places And such as you see are our aduersaries arguments for Peters being at Rome The Protestants COncerning Peters being at Rome First wee doe not vtterly denye it but onely affirme that he could not come thither so soone as in the second yeare of Claudius and sit there so long namely fiue and twentie yeares as they hold Secondly it may bee graunted that he was there as a matter of storie not an article of faith Thirdly wee haue certayne doubts and arguments about some circumstances of his being there which our aduersaries are not able to answere 1 There is great disagreeing amongst the writers concerning the time of Peters comming to Rome Orosius sayth hee came thither in the beginning of Claudius raigne Hierome saith the 2. yeare of his raigne other say the fourth yeare other the thirteenth yeare Damasus would haue him come thither in Nero his raigne This dissention of writers sheweth that the matter may be iustly doubted of Fulk in Rom. 16. sect 4. Bellarmine and the Iesuites answere No more doe all agree concerning the time when the world was created nor for the storie of Christs life in what time euery thing was done when he suffered and such like yet it followeth not that those things were not true because there is some diuersitie about the time Rhemist 1. Pet. 5.13 Wee replie First most of these things concerning the chronologie of scripture though it be not necessarie to saluation yet by diligent search may be found in scripture Secondly if they can shewe any scripture for Peters being at Rome as we haue for the other stories we will beleeue it though the time perfectly be not knowne but seeing the scripture maketh no mention at all of his being there and the time is vncertayne we may worthilie doubt of it much lesse are bound necessarilie to beleeue it 2 The storie of Peters comming to Rome in the second yeare of Claudius his abiding at Rome fiue twentie yeres his death and martyrdome in the 14. yere of Nero and the 37. yeare after Christs ascension we proue out of the scriptures to bee false For Peter was at Ierusalem and in those quarters round about till 18. yeares after Christ for Paul sawe him there 3. yeares after his calling and agayne 14. yeares after that Galath 2. there is 17. yeares and one yeare was past before Pauls conuersion in all 18. yeares adde vnto these the 25. yeares of Peters being at Rome that maketh 43. yeares and so Peter should suffer in Vespasianus raigne and not in the time of Nero. Bellarmine and the Iesuites answere that Peter was at Rome seauen yeares before the Councel held at Ierusalem Act. 15. which was in the 18.
one for another is commaunded and requyred of God as the other is not Wherefore to run vnto saints and not vnto Christ is to doubt either of his readines or ability to helpe vs. 3 Iohn 16.26 Christ saith that after he hath by his mediation and intercession brought vs into the fauour of God In that day shall you aske the Father in my name and I say not that I will pray to the Father for you for the Father himselfe loueth you If then the prayer of Christ to God his Father shall not then be needfull what vse is there of the prayer of other creatures Fulk 1. Tim. 2. sect 4. Augustine saith Pro quo nullus interpellat ipse pro omnib hic vnus verusque Mediator est lib. 2. cont Parmenian cap. 8. He for whome no man prayeth but him selfe entreateth for all men he is the onely true Mediator Ergo saintes no mediators and therefore not to be prayed vnto THE SECOND PART WHETHER THE Saints departed do pray for vs. The Papists error 29 THat the saints in heauen do not onely pray in general but particularly for vs ready in all our needs by their prayer and mediation to assist vs thus they would proue it Argum. 1. 2. Pet. 1.15 I wil endeuour saith the Apostle that you may haue remembrance of these thinges after my departure Peter promiseth to be careful of them and to pray for them after his departure Rhemist ibid. Bellarm. cap. 18. Ans. This which here the Apostle promiseth he performeth in writing this Epistle whereby they might be put in remembrance when hee was gone And therefore he saith ver 13. I think it meete so long as I am in this Tabernacle to stir you vp by putting you in remembrance he acknowledgeth now only to be the time wherein he may do them good and therefore deferreth it not There is no sillable which soundeth that way that he would pray for them after his dissolution Argum. 2 Apocal. 5.8 The 24. Elders are said to haue golden vialles ful of odors which are the prayers of the saints Rhemist in hunc locum Ergo the Saints in heauen do pray for vs. Ans. The 24 Elders do represent the Church Militant vpon earth whose conuersation is in heauen and they do continually offer vp their prayers And that the place is so to be vnderstoode it appeareth verse 10. Thou hast made vs Kinges and priests and we shall raigne vpon the earth that is their kingdome is spirituall in fighting against and ouercomming the concupiscence of the flesh and all carnall desires The Protestants THat the blessed Saintes doe sing vnto the praise of God in heauen and doe magnifie the Lord and praise him with a new song of thankesgiuing which is a kinde of prayer we deny not Apocal. 5.9 and that they haue a general desire and longing both for vs for themselues and all the elect of God that the day of our refreshing were come and that all the people of God were ioyned in one and their enemies vanquished and destroyed we learne also out of the scripture Apocal. 6.9 But that they should offer vp our speciall prayers make particular request for vs to God it no where in the scripture is found but rather the contrary Argum. 1. The scripture no where testifieth that the Saints in such manner do pray for vs Ergo we may safely be ignorant of it nay it were great presumption without scripture to beleeue it Argum. 2 The Saints departed know not our wants nor what is done in the earth The liuing know that they shall die but the dead knowe nothing at all Eccles. 9.5 But of this more shall be said in the next part See Augustine of this matter contro 8. quaest 2. part 3. THE THIRD PART WHETHER THE Saints vnderstand our prayers and be alwaies at hand to helpe vs. The Papists THey affirme 3. things which they are driuē to graunt by necessity of Argument while they stifly mantaine inuocation of Saints For first they graunt error 30 that they know our hearts and our inward repentaunce and secret thoughtes for otherwise it would not auaile to pray vnto them yet not of themselues but by the reuelation of God Bellarm. cap. 20. Ans. We deny not but that God may reueale vnto them some things at his pleasure but heereof it followeth not that they know all our affaires and heare all our prayers Againe what a preposterous order is this and superfluous God first reuealeth vnto them our prayers and then they solicite God in our behalfe I praye you what neede this seeing God knoweth our prayers First why is he not as ready of himselfe to graunt our requestes as to staye till he be entreated Secondly seeing it were in vaine to pray to Saints if they had not power to help vs they also are vrged to confesse that the saints are patrones of men and haue the gouernment of the worlde committed to them yea that they may receiue others into the kingdome of heauen Argum. 1. Apocal. 2.26 To him that ouercommeth wil I giue power ouer nations and he shall rule ouer them with a rod of Iron Ergo the saints haue the gouernment of men committed vnto them Rhemist ibid. Bellarm. cap. 18. Ans. The power which our Sauiour heere promiseth is the participation of his kingly inheritance first spiritually to ouercome the world by faith in this life and after this life they shall be set in ful possession of his royall inheritance The Rod of Iron is the worde of God which is also called a two edged sword whereby they execute vengeance vpon the heathen Psal. 149.7 It is the sword of the spirite whereby the wicked shall be destroyed Augustin expoundeth it to be the rod of Iustice whereby the good are corrected and the wicked broken in peeces Homil. 2. in Apocal. Argum. 2 Luke 16.9 Make you friends of the vnrighteous Mammon that when they need they may receiue you into euerlasting habitations see the saints may receiue their friends and benefactours into their eternal mansions Rhemist ibid. Ans. 1 Almes bestowed vpon the poore do procure their prayers but not their patronage 2 The wordes are thus parabolically to bee vnderstoode They shall receiue you that is shall giue testimony of you and your almes shall be a testimony of your charity and proceeding from a liuely faith shall euerlastingly be rewarded 3 That it is not meant of the persons but of the worke it is plaine because almes which issue from a true faith shall be rewarded at the Lords hand though bestowed vpon an hypocrite Fulk ibid. Thirdly They also hold that the saints at their pleasure can be present with their bodies and be amongst vs and so heare our praiers Bellarm. cap. 20. Argum. 1 Otherwise the saints should be fettered as it were in heauen if they remaine and be kept all in one place Ans. They are not fettered when they are limited by the Lord to a place see also what
and religious deuotion to the dead bodies of Saints Rhemist Math. 14. sect 2. Their bodies are the temples of the holy Ghost and shall be raised againe to life Ergo they must be adored and worshipped Trident. Concil sess 25. Ans. One answere may serue for all these arguments We denie not but that the dead bodies of the faithfull are to be layd vp with reuerence in hope of the resurrection but it therefore followeth not that they must be abused to idolatrie Iohns disciples buried his bodie but shrined it not to be worshipped Iosias made difference betweene the bones of the idolatrous priests and of the true Prophet the one he burned and thought them vnworthie of honest sepulture the other he suffered to rest and enioy the honour of buriall But of any adoration or worshipping of his bones we reade not The Protestants THe bodies of Martyrs are reuerently to be brought to the ground in testimonie of our hope of their resurrection and their memorie is to be honored as in praising God for their constant martyrdome so the Psalmist sayth Right precious in the sight of God is the death of his Saints Psalm 116. As also in following their steps and propounding vnto vs their good example but to adore and worship their bones to kisse and kneele downe at their sepulchres is to too grosse idolatrie and not to be vsed amongst Christians 1 The Lord did of purpose himselfe burie the bodie of Moses in a secret place which was neuer knowne to the Israelites and this reason is generally rendered by most writers lest the people of Israel should worship his body and so commit idolatrie Ergo the adoration of the bodies of Saints displeaseth God Argum. Caluin Bellarmine answereth that though the people of Israel might by that meanes haue fallen into idolatrie yet the people of God may now more safely honour reliques because they are not so prone to idolatrie Ans. Experience of popish idolatrie proueth the cleane contrarie for the like superstition and worshipping of images was neuer so common and vsuall no not in the most corrupt times of that Church as now it is in poperie 2 Our Sauiour Christ reproueth the Scribes and Pharisees calling them hypocrites because they did garnish the sepulchres of the Prophets whom their forefathers put to death Math. 23.29 But their doctrine they neglected and regarded not Such hypocrites are the Papists at this day who commit a double fault for they contemne the doctrine of the Apostles whose memories they would seeme to honour and againe in the superstitious honour and worship which they yeeld vnto them they exceed the bonds of Christian pietie 3 Their bodies were not to be worshipped when they were aliue much lesse now they are dead What are they now but earth dust and ashes according as the Lord sayd to Adam Thou art dust and to dust shalt thou returne Genes 3.19 What is this els but to worship the earth euen dust and ashes So Augustine saith Timeo adorare terram ne damnet me qui fecit coelum terram I am afraid to worship the earth lest he condemne me that made both heauen and earth Onely in Christ sayth he I finde quomodo sine impietate adoretur terra how the earth that is his body may be worshipped without any impietie namely because of the neere coniunction and vnion of his humane nature with the Godhead in one person for otherwise of it selfe the bodie of Christ is Gods creature and workmanship and not capable of diuine worship This then is the priuiledge that Christ hath more then all Saints and Martyrs beside that in him onely the humanitie is adored THE SECOND PART OF THE TRANSLAtion of the bodies of Saints The Papists IT is an vsuall thing amongst them to translate and carrie from one place to error 32 another the bones and reliques of Saints as they say Iohn Baptists head was translated from Samaria to Alexandria and is now at Amiens in France Rhemist Math. 14. sect 1. So the body of S. Luke was remoued they say from Achaia to Constantinople and from thence to Padua in Italy where now it remaineth Argument in Luk. Rhemist The stone also that hit S. Stephen is now at Ancona in Italy Act. 7. sect 6. Argum. 1. Ioseph gaue charge concerning his bones when he died and they were remoued from Egypt to the land of Canaan at the departure of the Israelites Exod. 13. Heb. 11.22 Ergo the remouing and translation of Saints bodies or reliques lawfull Rhemist Bellarm. cap. 3. Ans. Ioseph gaue commandement concerning his bones to testifie his faith and hope in the promise of God for the inheritance of the land of Canaan they were not remoued to be adored or worshipped Ergo no such translation of reliques is hereby proued Secondly you can shew no such charge that S. Paul Peter or any of the rest gaue concerning the translation of their bodies as Ioseph gaue vnto his posteritie The Protestants WE denie not but that the bodies of the dead before they be interred may bee conueyed vnto the place of their buriall as Iosias was carried being dead by his seruants from Megiddo to Ierusalem where a sepulchre was prepared for him 2. King 23.30 But either for the dead to be remoued to be buried in some one place more then another for the holinesse thereof or the bones of Saints to be raked out of their graues and translated with intent to shrine them and set them vp to be adored they are superstitious customes and not vsed of ancient time among the people of God Argum. 1. That the place profiteth not the dead but vnto them it is all alike wheresoeuer they are buried we haue shewed afore 1. part controuer 9 quaest 2. part 4. The example of Augustines mother is notable and worthie the memorie She had with great care prouided her a sepulchre neere vnto her husband who dyed at Thagasta in Africa and was there buried and was purposed her selfe to lye by him but the Lord so disposed that she left her life at Hostia in Italie and being readie to depart she sayd thus to her sonnes Ponite hoc corpus vbicunque nihil vos eius cura conturbet Burie my bodie where you thinke good take no great care for it And being asked if it grieued her not to leaue her body so farre off from her owne citie she gaue this godly answere Nihil longe est à Deo neque timendum est ne ille non agnoscat in fine seculi vnde me resuscitet August lib. confess 9. cap. 11. No place is neerer to God then other neither am I to feare lest the Lord should not as well raise me vp in this place as in mine owne citie Ergo in respect of the dead it skilleth not where they are buried Argum. 2. The other custome of translating of reliques to be worshipped is farre more impious and superstitious for hereupon it commeth that the people haue been deceiued with false
be lawfull to worship them Fourthly what manner of worship it should be THE FIRST ARTICLE OF THE DIFFErence betweene Idols and Images The Papists THere is great difference say they betweene an Image and an Idoll an Image called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the true similitude of a thing an Idoll 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 error 38 in Greeke translated simulachrum doth represent that which is not as were the Idols of Venus Minerua women Goddesses which was a meere deuised thing Images they confesse they haue but no Idols Bellarm. cap. 5. First S. Paul sayth 1. Corinth 10. That an Idoll is nothing that is doth represent a thing that is not as such were their heathenish Idols Bellarm. Ans. First the place is not so vnderstood for the Apostle sayth That things offered to Idols also are nothing which were not made to represent any thing But his meaning is this that of themselues they are nothing to breede offence neither were it needfull to shunne eating of Idoll sacrifices or to abhorre an Idoll but that they are abused and turned to the seruice of diuels as it followeth in the next verse Therefore an Idoll is not sayd to be nothing because it representeth a thing imagined but that of it selfe being but wood or stone or such like it were not offensiue if it were not abused to idolatrie Secondly all the portraictures of the Heathen were not Idols in this sense for Iupiter Mars Apollo Hercules whose images they had were men sometime liuing Thirdly you haue images representing nothing as the pictures of Angels of God the Father of the holy Ghost which haue no shape nor likenes Againe you haue also your imagined Saints as S. George S. Christopher for there were neuer any such and therefore you haue Idols as well as the Heathen The Protestants THough the name Idoll haue an odious signification in the English tongue yet neither the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor the Latine simulachrum doe sound so euill vnto the eares and in many places of the scripture we may in differently reade idoll or image for all worshipping of Images is idolatrie If we will distinguish them they are thus rather to be seuered An Idoll is that image which is set vp with an intent to be worshipped an Image is a generall name as well to vnlawfull pictures set vp for idolatrie as lawfull which haue but a ciuill vse But that the Papists Idols are images thus we proue it Argum. 1. The scripture calleth the Gentiles Idols images Rom. 1.23 there the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed Ergo idoll and image are taken for one they haue images set vp for religious or rather irreligious vses Ergo Idols Arg. 2. Apocal. 9.20 There is mention made of Idols of gold siluer brasse which cannot be vnderstood of the Idols of the Gentiles which were abolished long agoe and that prophecie is to be vnderstood of men liuing after the opening of the seuenth seale which is toward the end of the world Wherefore it must needes be vnderstood of the Papists who are the onely knowne people in the world that worship images Ergo they haue Idols Augustine taketh imago and simulachrum which is the Latine for the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all one for the loue of the dead sayth he images were first made whereof the vse of simulachers or Idols doe arise THE SECOND ARTICLE WHETHER IT BE lawfull to haue the images of the Trinitie of Christ or of the Angels The Papists error 39 THat Images may haue a good ciuill vse as for decencie or comelines of some worke or for vtilitie of storie it is of neither part denied but they further affirme that it is lawfull to expresse the Trinitie by pictures as God like an olde man and with the world in his hand Christ as he walked vpon the earth the holy Ghost in the likenes of a Doue the Angels with wings and these pictures they say are very meete and profitable to be set vp in Churches Rhemist Act. 17. sect 5. Arg. 1. To paint the Trinitie or any one of them as they appeared visiblie is no more inconuenient then it was vndecent for them so to appeare Rhem. ibid. Ans. You flatly controll the law of God which simply forbiddeth any similitude to be made of things in heauen or in earth to worship God by And Deut. 4.15 God expresly declareth that he would not appeare in any visible shape when he gaue the law lest the people should abuse that shape to make an image of God after it Lastly the argument followeth not for God sawe it was conuenient sometime by visible signes to appeare vnto men and yet seeth it to be inconuenient for pictures to be made to resemble him by for els he would neuer haue forbidden it Arg. 2. The angels were pictured in forme of Cherubims Ergo Spirits may be portraicted Ans. When you can shewe an expresse commandement for your images as the Israelites had for them we will yeeld that they are lawfully made Againe how followeth it God may command images to be made for the vse of religion Ergo men may for the law bindeth not the Lord who is the lawmaker But the law sayth thou shalt not make to thy selfe that is by thine owne authoritie any grauen image The Cherubims also were not made publikely to be seene and gazed vpon by the people but were set in the holy place so are not your pictures and images which are set vp openly in your Churches to entise people to idolatrie The Protestants TO set forth the Godhead and diuine nature by any picture or image is impossible and therefore both vnlawfull and inconuenient but to bring them into Churches and to make them for some vse of religion is a high steppe vnto grosse superstition 1. Such images of the Trinitie among the Papists are made to resemble the diuinitie and Godhead for to what purpose els should such images be made Fulk Act. 17. sect 5. They picture God the Father like an old man because in that forme he appeared to Daniel but how knowe they whether it were God the Father rather then God the Sonne who is as old as God the Father or then the whole Godhead They commend also the image of God the Father with the world in his hand which is a lying image and maketh simple people to beleeue that the world was made onely by God the Father which was the worke of the whole Trinitie Some of the Papists themselues as Abulensis Durandus Peresius doe hold that the image of God ought not to be made and that it is rather tolerated then allowed in the Church As for the images of Christ in the forme of a Lambe and the holy Ghost in shape of a Doue Bartholomaeus Caranza a papist sheweth that they were forbidden in the sixt generall Synode Canon 28. And this Bellarmine denyeth not Concerning the picture of Christ as he was man the Papists
had not in the meane time been found to be with childe of the holy Ghost for otherwise it shuld seeme to haue been a mockery on Maries behalfe to promise mariage to Ioseph without any purpose to performe the duety of mariage But if it were done with both their consents then mocked they with God who instituted mariage for some ende and purpose which could not be attayned out of mariage for they should haue maried neither for auoyding fornication nor for procreation which are the two chiefe ends of mariage as for the third which is mutuall comfort it ariseth of the former Argum. 2. It was not the manner among the Iewes to vow Virginitie but it was rather a shame and reproch to remayne and die a Virgin and therefore Iephthaths daughter lamented her Virginitie Iudg. 11.38 Howe then could Marie be induced contrary to the custome of the Church to vow Virginitie Yea Augustine confesseth as much Hoc mores Israelitarum recusabant The manners of the Israelites did not suffer it de Virginit cap. 4. though he himselfe els-where and in the same place seemeth to incline to the contrary opinion THE THIRD PART OF THE ASsumption of the Virgin Marie The Papists THey report the story of the death and departure of the Virgin Mary after error 82 this manner At the time of her death after she had liued sixtie three years all the Apostles being dispersed into diuers nations were myraculously brought together to Ierusalem to solemnize her funerall They buried her in Gethsemani and for three dayes together the Angels were heard to sing melodious songs At three dayes ende also Saint Thomas came who being desirous to see her bodie and not finding it in the graue they thereupon assuredly deemed that her body was assumpted into heauen Rhemist Act. 1. vers 14. Argum. 1. It is best agreeable to the priuiledge of the mother of God not to see corruption Rhemist ibid. Seeing also her sonne was exempted from corruption natura Mariae excipitur the nature of Marie must be excepted caro enim Iesu est caro Mariae the flesh of Iesus is the flesh of Marie And seeing Christ came to fulfil the law which sayth Honor thy parents it is very like eum in morte speciali gratia eam honorasse that he did honor her by special grace in her death These reasons and other are to be read in a forged booke amongst Augustines works bearing title De assumptione Mariae Answ. First there is no credite to be giuen to the forged writings which passe vnder the name of Saint Denis and Athanasius out of whom they doe reporte the assumption of Marie nay their owne lesson which they reade vpon the Assumption day doth controll and confute the other First that story saith that without doubt she was taken vp in bodie But your lesson leaueth it as vncertayne whether she were raysed vp in body or not Secondly the forged story sayth she was buried in Gethsemani which was in mount Oliuet your lesson sayth that the place of her buriall is in the midst of the valley of Iehosaphat which is betweene mount Oliuet and the Citie Fulk ibid. Secondly it followeth not because Christ tooke flesh of the Virgin that therfore she should also as well be exempted from corruption for hee tooke flesh also of Dauid and other his progenitors who by the same reason should bee made immortall And if she were priuiledged by beeing the mother of Christ from seeing corruption why not also from hauing anie sinne for her Sonne after the flesh saw neither Thirdly Christ also both did and might honor his mother as he was man though so great a priuiledge bee not graunted vnto her The reuerence which was to be done to his mother was in regard of his manhood and so was he obedient vnto them Luk. 2.51 and so long as he liued in the flesh and therefore he did care for her euen vpon the crosse commending her to the disciple whom he loued But he neither was to honour her as he was God and therfore not to free her from corruption which had been a work of his Godhead and the natural affection and honour due vnto parents ceaseth after this life It were then too grosse a conceit to think that Christ hath such regard now of the virgin Marie in heauen as he had of her being his mother in the dayes of his flesh for Christ as he is not now knowen after the flesh 2. Corinth 5.16 so neither knoweth he any after the flesh The Protestants THis vncertaine reporte of the assumption of Mary with other circumstances thereof we holde to bee a very counterfeit storie and worthy of no credite Argum. 1. If it were a matter of such waight as they make it who haue erected a new found holy-day of the assumption of Mary surely the scriptures would not haue been silent therein especially Saint Iohn as Augustine saith to whose charge she was committed would haue left somewhat in writing of that matter for sayth he Nullus fideliùs id narrare potuerit for no man could more truely and faythfully make relation thereof Argum. 2 That generall sentence pronounced vpon Adam and all Adams seede must needes also take place in the virgin Marie Thou art dust and to dust shalt thou returne Genes 3.19 Christ onely is excepted and that by the testimonie of the word of God wherefore vnles this priuiledge of the virgin could be proued out of scripture as Christs is we must needs hold her subiect to that generall law of corruption Augustine sayth Assumptio eius in apocrypha non in catholica reperitur historia the assumption of Mary is found in an Apocryphal that is an obscure and vncertaine not a Catholike or authentical storie THE FOVRTH PART OF THE HOnor and worship of the Virgin Marie The Papists error 83 THey doe ascribe vnto her a kinde of religious honor more then to any of the Saynts beside For whereas they call the worship of Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruice the honor of the Virgin they tearme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a higher kinde of seruice Bellarmin de Sanct. lib. 2. cap. 25. They call her Regina mundi scala coeli thronus dei ianua Paradisi The Queene of the world the ladder of heauen the throne of God and gate of Paradise yea they giue her iurisdiction ouer her sonne Iube natum commaund thy sonne Iure matris impera filio commaund thy sonne by the right of a mother Coge Deum compell God to be mercifull to sinners Annot Fulk 1.15 Againe they say she is to be honoured with the feasts of her Natiuitie Assumption and Conception for the other two of her Purification and Annuntiation are not proper to the Virgine but concerne Christ the one his Conception the other his Presentation Rhemist actor 1. sect 7. Argum. She her selfe prophecieth of all Catholike generations that they should blesse her in keeping her festiuities and memorials but if these
festiuities of her Conception and Assumption be not kept she should haue none at all and so be thought worthie of lesse remembrance then any other Saint Galat. 4. sect 5. Rhemist The Protestants 1. WE doe not celebrate any festiuall daies in the honour of creatures neither of the Virgine Mary nor any other Saint but only to the honor of God and therefore the feasts of the Annuntiation and Purification may much better be receiued because they belong and are referred vnto Christ then the other festiuities of the assumption and conception of Mary the institution whereof was most superstitious the one for the fayned assumption of her bodie which your owne writers are vncertaine of the other to maintaine the heresie of the Franciscanes that she was conceiued and borne without sinne As for the memorie of the Virgine Mary it may better be kept then by such festiuities as our Sauiour Christ taught to keepe the remēbrance of Mary Magdalene by preaching the Gospell Math. 26.13 Fulk annot Act. 1.7 And if they only are Catholike generations that call her blessed in keeping these festiuities in her memoriall then there were no Catholike generations for many hundred yeeres after and so do you condemne the age of the Apostles for neither then nor many yeres after were these superstitious festiuities heard of But Mary saith in her song From henceforth euen from this time forward shall all generations call me blessed so that if her blessednesse had consisted in the memorie of those daies they should immediatly haue been kept especially the day of her natiuitie Fulk Galath 4. sect 5. 2. We doe allow all praise giuen vnto the Virgine without the dishonour of God and her Sonne and Sauiour Christ we doe acknowledge the honour that God vouchsafed her not to be a meritorious or principall efficient cause of our redemption but onely an holy vessell and instrumentall cause of the conception and birth of Christ by whose only merite and worthines our redemption is perfited as by a proper and principall and onely meritorious efficient cause thereof And therefore those are blasphemous titles which are giuen vnto her to call her the ladder of Heauen and gate of Paradise and such like and so in a manner to make her our redeemer Augustine saith She was more happie in that she conceiued the faith of Christ then in conceiuing the flesh of Christ. If then these titles be vnmeet for her in respect that she receiued the faith of Christ which is common to al the children of God then are they more vnfit in that she conceiued the flesh of Christ. 3. It is great presumption to thinke that the Virgine Mary may command her sonne in heauen seeing she had no authoritie to command him vpon earth in any thing pertaining to his office Ioh. 2.4 And now likewise that carnall respect of children to their parents ceaseth in the kingdome of God As for that superioritie higher kind of honour which she hath aboue al the Saints beside we finde no warrant out of scripture She is respected now in heauen not as she bare the flesh of Christ but as she liued by faith in Christ she also reioyced in God her Sauiour The scripture therefore maketh one condition and estate of all that shall be saued and sayth generally of all of others as well as the Virgine Christs mother That they shall be as the angels in heauen Matth. 22.30 Yea our Sauiour sheweth that Whosoeuer doth the wil of God is his sister brother and mother Math. 12.50 By the which we learne that other the faithfull seruants of GOD may by their faith in Christ be as well accepted of God as if they had borne Christ in the flesh Where then is that high dignitie which she hath as the mother of Christ aboue all Saints Augustine saith Tu concinis sine fine choris coniuncta Angelis Archangelis sociata Thou O Virgine doest reioyce being ioyned vnto the heauenly quire being associated to Angels and Archangels He maketh her not Ladie or Queene of heauen but onely a fellow companion of the Saints and Angels AN APPENDIX OR FIFT PART OF THE MErites of the Virgine and of the Aue Maria. The Papists 1. THey doe teach and hold that she onely amongst all women deserued to error 84 beare the redeemer of the world and so by her merites obtained that fauour to be the mother of Christ. Argum. The Angel saluteth her calleth her Full of grace which sheweth the prerogatiue that she had aboue other women and the worthines that was in her Rhemist Luk. 1. sect 12.15 The Protestants Ans. 1. Wee acknowledge that herein she was blessed aboue all other women in that she was chosen to be the mother of our Sauiour and that she was endued fully with the graces of the holy Ghost but those graces she had not of her selfe but of the free gift of God without her merites 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth freely beloued not full of grace as it is likewise taken Ephes. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath made vs accepted in his beloued Sonne 3. She her selfe confesseth her selfe in her song to bee of a lowe degree poore in spirit and hungrie whom God in mercie looked vpon Luk. 1.50 whereas God sent away the proud and rich as the proud Pharisie that thought himselfe rich of good workes obtained nothing of God Luk. 18. Wherefore if she had stood vpon her owne deserts she had made her selfe rich not poore neither should she haue magnified the mercie of God but his iustice for when a reward is giuen according to desert it is of his iustice and not mercie Augustine thus commenteth vpon the words of her song Magnificet animae mea Dominum recordetur quomodo nullis suis praecedentibus meritis sed sola dei bonitate sit ab iniquitate saluata Let my soule praise the Lord and remember how that not by any merites going before but through the only gracious goodnes of God it is deliuered from sinne Ergo Mary not saued by her merites nor consequently the mother of Christ by her merites but onely by the meere fauour of God The Papists 2. THey much commend the often vsing of the Aue Mary which is done say error 85 they to the honour of Christ and our Ladie Argum. They be the very summe and abridgement of the whole Gospell and therefore to be vsed Rhemist Luk. 1. sect 11. The Protestants 1. You do shamefully abuse those words in making a praier of them which was but a forme of salutation vsed by the Angel neither can you say them in that sense they were vttered in by the Angel Also you offend in the vaine repetition of them vpon your beades as the heathen did Math. 6.7 and in committing idolatrie in the inuocating of the Virgine and praying vnto her in these words who is a creature and not a God to be called vpon 2. What mysterie soeuer be contained
as much as Bernard sayth whose speech they themselues allow In sacrameÌ„to exhiberi veram carnis Christi substantiaÌ„ sed spiritualiter non carnaliter that the very substance of Christs flesh is exhibited vnto vs in the sacrament but spiritually not carnally This Bellarmine acknowledgeth to bee true though hee would not haue the worde spiritually to bee vsed lest it might bee as hee sayth by vs misconstrued This then is our fayth and iudgement that wee are verilie in this sacrament engrafted into the bodie of Christ and doe truely eate his flesh and drink his blood but all this is done spirituallie onely and by faith As for their carnall eating and deuouring of Christ we vtterlie reiect and condemne it Argum. 1. In the receiuing of the sacrament there is a double coniunction we are ioyned to Christ make one body also amongst our selues so saith S. Paul 1. Cor. 10.16.17 We are made partakers of the body of Christ and wee that are many are one bread and one body but our participation with the mysticall bodie of Christ is spirituall Ergo also our communication with his naturall body Fulk in hunc locum Arg. 2. If the body of Christ be in the sacrament theÌ„ is it eaten torne with the teeth And what is eaten goeth into the belly is cast out into the draught Mark 7.19 I pray you what is now become of the body of Christ doth it passe the same way that other meates doe Bellarm. answereth lib. 1. cap. 11. ad argum 5. that they are the accidents of the bread and wine which are eaten and chawen or rent by the teeth not the body of Christ and yet the body of Christ goeth down into the stomack but no further but when the formes of bread wine begin to be corrupted there the body of Christ goeth away Bellarm. cap. 14. Ans. 1. This is new learning that the accidents of meate are chawen in the mouth not the meate it selfe that the formes only not the substance is altred corrupted in the stomack Say also that men are nourished with accidents not with the substance If the priest chance to drink too deepe of the chalice and so become drunk I pray you what is it that maketh him so light headed Is it think you the accidents onely of wine Surely a drunken man would not say it If a Mouse chance to creepe into your pixe and fil her hungry belly with your God-amight what is it that the Mouse feedeth vpon trow you they bee accidents onely for you say that the consecrated host goeth no further then the stomack and yet it is too much that the housel of Christians should be housed in a mouses belly These are but ridiculous and light questions yet such as haue troubled your grauest and sagest heads and remayne vnanswered 2. Bellarmin denieth that the body of Christ being eaten goeth any further then the stomack But our Rhemists goe further they say that we are made a peece of his body and blood They should rather haue sayd that his body and blood is made a peece of vs being conuerted into our substance But silly men we pitie them If we should presse them still with these questions they would sooner run mad then find out any reasonable and sober answere for vs. Argum. 3. Christ in his flesh is ascended vp to heauen and there must remayne till his comming againe Act. 3.21 Agayne he saith The poore you shal haue alwayes but me alwayes you cannot haue Mark 14. Ergo Christ being now in his humanity in heauen cannot bee present in the sacrament vpon earth Bellarmine answereth that the carnall presence of Christ doth not draw him out of heauen his naturall bodie remaineth there still yet by his omnipotent power he can make his bodie to be in many places at once cap. 14. Ans. If Christs bodie be in heauen and in earth and in many places at once it must either be his owne naturall bodie which was borne of the Virgine Mary or he must euery day create himselfe a new bodie but this were to too absurd to be granted that euery day there should be a new Christ. Neither can the first be admitted for a natural bodie hath a natural presence but so hath not Christs bodie in the Sacrament for it is not there naturally being without shape or forme neither visible nor sensible And how can it stand with the propertie of a true naturall bodie to be in a thousand places at once for so must Christs needs be and in more too seeing he is kept and hanged vp in euery popish Church And further if totus Christus whole Christ be in the Sacrament both with his bodie and soule you must either graunt that there are many whole Christs seeing he is in many places at once or els if there be but one whole Christ his humanitie must be dispersed euery where as his Godhead is and so are you against your wils become Vbiquitaries Hearken what Augustine sayth Cauendum est ne ita diuinitatem adstruamus hominis vt veritatem corporis auferamus We must take heede we doe not so maintaine the diuine nature of the man Christ that we take away the nature of his bodie Argum. 4. The fathers in the law did eate the same spiritual meate and drinke the same spirituall drinke in their Sacraments that we doe 1. Corinth 10.2.3 but they did not eate the flesh of Christ nor drinke his blood but onely spiritually by faith Ergo no more doe we Argum. 5. There remained wine still after the consecration and distribution amongst the Apostles for Christ saith He will drinke no more of the fruite of the vine Math. 26.29 So S. Paul calleth the other element bread after the consecration 1. Corinth 10.17 We that are many are one bread because we are partakers of one bread Likewise cap. 11.26 Ergo there remaineth still bread and wine in the Sacrament And therefore no bodie of Christ for they cannot be there both together as they teach Lastly we must vnderstand that this their deuised and forged opinion of the reall presence of Christ is of no antiquitie in the Church neither was there any question about it for a 1000. yeeres after Christ til the time of Berengarius who liued about Anno. 1060. who was sore troubled for maintaining the truth against the carnall presence and vnder Pope Leo the 9. and Nicholas the 2. was constrained twise to recant yet there was no publique lawe or decree made in the Church concerning transubstantiation till the Councel of Laterane which was held vnder Pope Innocent the 3. Anno. 1215. And that this grosse opinion fauoureth not a whit of antiquitie it may appeaâ—e by the resolute iudgement of Augustine Sacramenta ex similitudine ipsarum rerum nomina habent secundum quendam moduÌ„ sacramentuÌ„ corporis Christi corpus Christi est c. The Sacraments because of some likenes doe beare the
lier Augustine sayth of Christ Secundum corporalem praesentiam simul in sole luna cruce esse non potest Christ according to his corporall presence cannot be in the Sunne the Moone and vpon the Crosse all at one time And concerning the other poynt he writeth thus Spatia locorum tolle corporibus nusquam erunt quia nusquam erunt nec erunt Take away space of place from bodies and they shall be no where and if they be in no place then are they not at all Argum. 2. The reall and carnall presence of Christ in the Sacrament is a thing superfluous needles and vnprofitable First the fauour of God in the remission of sinnes through Christ is as well sealed vnto vs in Baptisme as in the Lords Supper what neede then the carnal presence in the one more then in the other Secondly that Christ is in bodie present in the Sacrament is not perceiued by any sense for they neither tast him see him nor feele him it must be then a worke of faith but by faith Christ is as well apprehended being absent as being supposed in this manner to be present Ergo this kind of presence is needles Argum. 3. It is an inglorious vnworthie and vnseemely thing that the glorious and impassible bodie of Christ should be inclosed in the formes of bread and wine deuoured and chawed eaten and gnawed of mice subiect to mould and rottennes to be spilt vpon the ground burnt in the fire for all these inconueniences must needes follow vpon the carnall presence Bellarm. It is no more inglorious or impossible for these things now to happen to the bodie of Christ thē it was for him to be carried in his mothers womb to be swathed in swadling bands and to be subiect to iniuries which were done to his bodie vpon earth Ans. First as though there be the like reason of the passible bodie of Christ while he liued in the world which was buffeted whipped pearced with nayles crucified and of his glorious and impassible bodie now that it may in like manner be rent and diuided Secondly neither was it possible that Christs passible bodie should be subiect to the like infirmities as to rottennes corruption consumption in the fire as his bodie is now in the Sacrament If it were then verified in Christ Thou shalt not suffer thy holy one to see corruption for his bodie did not putrifie or corrupt in the graue much more is it true in the glorious bodie of Christ that it cannot suffer any such things How then are you not ashamed to affirme that the bread and wine are made in the Sacrament the very bodie and blood of Christ seeing those elements if they be kept long will waxe sower and mouldie and fall to corruption which things once to thinke of the glorious bodie of Christ were great impietie Leaue off for shame then these your grosse opinions so much derogatorie to the glorie and honour of Christ. THE SECOND QVESTION CONCERNING Transubstantiation The Papists IF any man shall say that there remaineth the substance of bread and wine in the Sacrament after the words of consecration or shall denye that the whole error 115 substance of bread is changed and conuerted into the bodie of Christ and the whole substance of wine into the blood of Christ the formes and shewes onely of bread and wine remaining which singular and miraculous conuersion the Church calleth Transubstantiation let him be accursed Concil Tridentin sess 13. can 2. Bellarm. lib. 3. de sacra euchar cap. 19. Rhemist Matth. 17. sect 1. Argum. 1. Christ transfigured his bodie marueilously in the Mount as wee reade Math. 17. sect 1. Ergo he is able to exhibite his bodie vnder the formes of bread and wine Rhemist Ans. First your argument followeth not Christ could giue a glorious forme to his passible bodie Ergo he can take away the essentiall properties of his naturall bodie and yet keepe a true bodie stil. Or thus Christ could glorifie his bodie not yet glorified Ergo he can or will dishonour his glorious impassible bodie by enclosing it vnder the formes of base creatures to be deuoured of dogs and mice which is honoured and worshipped of the Angels and Saints in heauen Secondly the question is not so much of Christs power as of his will therefore you conclude not aright Christ is able to doe it Ergo he will Argum. 2. He that seeth water turned into wine by the power of Christ need not to doubt how he changeth bread into his bodie Rhemist Ioh. 2. sect 2. Ans. First when you can bring any warrant out of scripture for your imagined conuersion as we haue for this miracle we will giue eare vnto you Secondly and when it shall appeare to the senses that the bread is changed into flesh as the water was knowne to be turned into the wine by the colour and tast we shall then no more doubt of this conuersion of the bread then they did of the other of water Thirdly if Christ could alter and change the substances of creatures what reason haue you to giue such an omnipotent power to euery priest with a fewe words to doe as much as Christ himselfe could when he was present Fourthly all this proueth but an abilitie and power in Christ not a will or purpose to worke any such change or conuersion Argum. 3. Though the substance of bread and wine be chaunged yet the formes remaine still for these causes First because if the formes also should be changed there should be no sensible signe left and so no Sacrament Secondly the faith of the receiuer is the better tried this way who beleeueth the flesh of Christ to be present though he see it not Thirdly Christ would not haue the formes altered because man abhorreth to eate humane flesh in the proper shape Bellarm. cap. 22. Ans. First your first reason is insufficient for neither doe the bare and naked signes or accidents of the elements make a Sacrament but the substance of thē for betweene the Sacrament and the thing thereby represented there ought to be some conueniencie and agreement namely as the bodie is nourished by bread and wine so doth the soule feed vpon the bodie and bloud of Christ. But they are not the accidents of bread and wine that nourish vs but the substance Ergo not the accidents but the substance is the visible signe Likewise in Baptisme it is not the forme or outward accident of water that is the signe but the substance of water that washeth 2. It is a more liuely operation of faith to beleeue in Christ absent in heauen then present in earth although he appeare not to the senses And Christ is indeed properly the obiect of faith as he is now in heauen Hope saith the Apostle entreth into that which is within the vaile whither our forerunner Iesus is entred for vs Heb. 6.19 Faith and hope therefore doe leade vs to things within the vaile that is things
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
suffered both in bodie and soule for if there were no vse of the humane soule in the worke of our redemption you might as wel say with the Appollinarists that Christ had no soule at all Thus Augustine reasoneth Si totus homo perijt totus beneficio saluatoris indiguit sitotut beneficio saluatoris indigebat totum Christus veniendo saluabit If the whole man both in bodie and soule were lost he wholly had need of a Sauiour and if he wholly needed a Sauiour Christ by his comming did wholly saue him Ergo it followeth that Christ must wholly haue died suffred in bodie soule to redeeme man that was wholly lost in bodie soule The Anthropomorphites did imagine that God was in shape and proportion like a man Heres 50. Doe not our Rhemists sauour strongly of this heresie which allow the image of God to be pictured like an old man with gray haires in their Churches Annot Act. cap 17. v. 29. The heretikes Abeliani thought it not lawfull for their sort to liue without wiues and yet they neuer vsed nor kept companie with their wiues Heres 87. Do not the Papists come neere them which hold that their priests which were married before orders ought not afterward to haue accesse to their wiues yet are they their wiues still neither is the marriage knot dissolued betweene them Rhemist Act. 21. sect 1. The Pelagian heretikes did hold three pernicious opinions First that a man may be perfect in this life and keepe all the Commandements Heres 88. So the Rhemists say it is possible to keepe all the precepts of the law Annot. Ioan. â—4 sect 1. Secondly the Pelagians say that grace is giuen vnto men onely to this end that they may more easily doe those things which they are commanded to doe by their owne free will Heres 88. So the Rhemists say that man was neuer without free will but hauing the grace of Christ it is truely made free Annot. Ioan. 8. sect 2. What is this els but that his free will is made more free and that grace helpeth him not whollie to worke but more easily onely Thirdly the Pelagians hold Gratiam Dei non ad singulos actus dari That the grace of God is not needfull to be giuen at euery assay but that their free will in most things is sufficient August Epist. 106. So the Rhemists say that though the Gentiles beleeued specially by Gods grace yet they beleeued also of their owne free will Act. 13. sect 2. What say they els but that a man may beleeue by his owne free will without grace The Manichees condemned the eating of flesh as being vncleane and impure Heres 46. So the Papists also forbid at certaine times the eating of flesh And herein they perhaps differ from the Manichees They held that flesh was vncleane by creation The Papists by reason of the curse for God cursed the earth and not the waters say they and therefore vpon fasting daies fish is preferred before flesh Durand lib. 6. capit de alijs ieiunijs So they both agree in this that flesh is a thing impure and vncleane for if they had not so thought why did not that popish Bishop of London Stokeslie rather suffer the pigge to be eaten which was found in one Frebarnes house in Lent time his wife being great with child longing for a peece thereof then command it as an vncleane thing to be buried in Finsburie fields and so the good creature of God to be spoyled and lost There was also another most blasphemous opinion of the Manichees for they held that the parts and members of Christ were dispersed euery where and that in their meates drinkes they did deliuer the members of Christ which were tyed and bound in the creatures Tales saith Augustine â—unt electi eorum vt non sint saluandi à Deo sed saluatores Dei liberant enim membra Christi cum manducant The elect amongst them for so they call their principals do make themselues the sauiours and redeemers of God for they doe set at libertie as they imagine the members of Christ he is not their sauiour Compare now the opinion of the Papists with these heretikes see if they be not cosin germanes for as they made themselues saluatores Christi sauiours of Christ so is it a saying amoÌ„g the Papists that Sacerdos est creator createris sui the Priest at Masse which by fiue words speaking maketh the body of Christ is a maker say they of his maker a creator of his creator Ex Iuell lib. artic p. 615. But herein the Papists go beyond the Manichees for they deliuered the bodie members of Christ froÌ„ the prison of the creatures and sent them vp to heauen the Papists bring them downe from heauen and close them in the creature vnder the shape of bread and wine Thus farre we thought good to shew how neere the Papists come to the heretikes of olde time that it might appeare to the world that we doe not vniustly charge them with heresie and that we haue good cause to shunne and abhorre their poysoned doctrine Many other heresies I could haue produced which are reuiued by our aduersaries raked againe as it were out of their graues where they did quietly rest But that I am not of purpose now to deale in this matter which may in a seuerall Treatise God willing hereafter as time and opportunitie shall serue be handled more at large I haue onely by the way giuen a tast of the bitter and sower doctrine of Poperie that our countrymen which haue been any thing that way infected may take warning that if they haue sipped of the whore of Babylons cup of fornicatioÌ„ they should leaue of before they haue drunke more deepely lest they in the end be constrained to draw out the very dregges thereof and to be drunken with their intoxicate cup. If they will in time be warned they may a word to a wise man is sufficient and if they be wise they will also take heed in time I say vnto them as Augustine did sometime to the Donatists Si sapitis bene rectè si autem non sapitis nos vestri curam gessisse non poenitebit quia et si cor vestrum ad pacem non conuertitur pax nostra tamen ad nos reuertitur If you will be learned it is well and as we wish but if you will not it repenteth vs not that we haue had some care of you for although your hart be not conuerted to the peace of the Gospell yet our peace returneth to vs againe Here by the way I must remember my selfe of one thing which I had almost ouerslipped Euery where both in this Preface and in this whole booke speaking of our aduersaries I call them Papists as we are knowne by the name of Protestants I suppose our English Romanists will take no offence or griefe hereby so to be called although I haue heard that some
was lawfull for them to read the scriptures much more for all Christians The Iesuite aunswereth that our knowledge is greater then theirs not in all scripture but in the misteries for our redemption onely We answere this is all we desire for if the misterie of saluation and redemption be plainly opened in the scripture why should not the people be admitted to the reading of the word to be confirmed in the knowledge of their redemption who seeth not what sillie aunsweres these be 4 Augustine thus writeth of this matter In ijs inquit quae aperte in Scripturis â—osita sunt inueniuntur ea omnia quae fidem continent moresque viuendi De doctrin Christia lib. 2. cap. 9. The plaine and easie places of scripture conteine all things necessarie vnto faith and good life Ergo the doctrine of saluation in the scriptures is not hard and difficult but easie of good Christians to be vnderstood THE SIXT QVESTION CONCERNING the interpretation of Scripture THis question doth diuide it selfe into three partes First concerning the diuerse senses of the scripture Secondly to whoÌ„ the chief authoritie to expound scripture is committed Thidly what meanes must be vsed in the interpretation of scripture THE FIRST PART OF THE SIXTH QVEstion of the diuerse senses of Scripture The Papistes error 7 THere are two straunge Assertions of our aduersaries coÌ„cerning this matter First they affirme that the scripture may haue diuerse senses and meanings in the same place The sense of the scripture is either literall say they historicall which is the first most proper sense or spirituall that is an higher sense deriued out of the other and it is of three kinds Allegoricall Tropologicall Anagogicall they shew by particular instance and induction that the scripture besides the literall sense may haue these also The Allegoricall sense is when besides the plaine historicall and literall meaning somewhat is signified which by an allegorie is referred vnto Christ or the Church as Gal. 4. beside the truth of the storie of the bond and free woman S. Paule applieth it vnto the two Testaments Ergo one place may haue more senses then one The Tropologicall sense is when as there is somewhat signified appertaining to manners as Deut. 25. Thou shalt not mussell the mouth of the oxe that treadeth out the corne this by S. Paule is applied to the Ministers of the Gospell 1. Cor. 9. Ergo the scripture hath diuerse senses The Anagogicall sense is wheÌ„ the place is applied to decipher set forth the kingdome of heauen and eternall things as Psal. 94. I sware vnto them if they should enter into my rest this is literally vnderstood of the rest in Canaan spiritually of life eternall Ergo many senses thus reasoneth Bellarmin lib. 3. de Scriptur cap. 3. The Protestantes WE affirme that of one place of scripture there can be but one sense which we call the literall sense when as the wordes are either taken properly or figuratiuely to expresse the thing which is meant as in this place the seede of the woman shall breake the Serpents head the literall sense is of Christ who should triumph ouer Sathan though it be spoken in a borowed and figuratiue speach There can be therefore but one sense which is the literall as for those three kinds they are not diuerse senses but diuerse applicatioÌ„s onely and collections out of one and the same sense 1 It shall appeare by a seuerall induction of all these kindes In the first example of the Allegoricall sense Galathes 4 the Apostle saith not that there is a double sense but that it may be allegorically applied which is historically set downe There is then but one sense of the place part whereof consisteth in the storie part in the allegorie so that the whole sense is conteined in them both Concerning the second exaÌ„ple of the Tropologicall there is not a twofold sense of that place but one whole generall sense that as the mouth of the oxe was not to be musled so the Minister of the Gospell must be prouided for Likewise of the Anagogicall kind it is not one sense to vnderstaÌ„d the rest of Canaan an other of the kingdome of God but there is one whole sense that as they for their Idolatrie were depriued of the land of promise so we should take heede lest by our disobedience we lose the hope of the kingdome of heaueÌ„ So we coÌ„clude that those are not diuerse senses but one sense diuersly applied 2 The literal sense is the onely sense of the place because out of that sense onely may an argument strongly be framed wherefore seeing allegories and tropes do not coÌ„clude they are not the senses of the place An allegorie or type may be part of the literall sense and then it concludeth but when an allegorie is framed beside the literall sense it concludeth not and therefore is no part of the sense as to reason thus the oxes mouth must not be musled Ergo the Minister must be maintained it foloweth well because it is part of the sense but allegories deuised beside the sense proue not though they may illustrate The Papistes THeir other assertion is this that it is lawfull to allegorise scripture both in the old and new Testament Bellarm. lib. 3. cap. 3. They reason thus Rhemens error 8 annot Heb. 4. ver 5. The Apostle applieth the rest of the Sabboth to the eternall rest Ergo the like applications of the fathers are lawfull See annot Heb. 7.2 the Apostle say they findeth great misteries euen in the very names Ergo it is lawfull to make allegories The Protestantes WE say it is daungerous to make allegories of Scripture without the warrant and direction of Gods spirite this was the occasion that diuerse of the auncient fathers greatly erred as the Iesuite him selfe repreheÌ„deth Papias Iustinus Lactantius for allegorising that place Reuel 20. which made them fall into the error of the Chiliastes by false interpreting of the thousand yeares there mentioned To their argumeÌ„ts our learned countryman D. Fulk answereth First it foloweth not because it was lawfull for the Apostles gouerned by the spirite to make allegories that it is therfore lawfull for others Secondly wheÌ„ the fathers or any other writers can be assured of the same spirite which the holy writers had and of the like dexteritie in vnderstanding and expounding Scripture they may likewise be bold to make allegories Let vs heare what Augustine saith of this matter Sicut mihi multum errare videntur qui nullas res gestas aliquid aliud praeter id quod eo modo gesta sunt significare arbitrantur ita multum audere qui prorsus ibi omnia significationib allegoricis inuoluta esse contendunt As they are much deceiued which thinke that the stories in the scripture do signifie no other thing but that which was done so they are to rash and bold that would draw all things to allegories which they read in scripture Ergo it is not
signed in the foreheads Bellarmin cap. 11. 1. Antichrist must in all respects be contrarie to Christ for as he seeth his image and crucifix adored so shall he set vp his owne image to be worshipped and therefore as Christians now doe beare in their foreheads the signe of the Crosse which is Christs marke so hee shall inuent an other marke contrary to Christs and he will make his name and the letters thereof sacred as now the name of Iesus is worshipped among Christians Rhemist Apocal. 13. sect 7. Answere First where haue you learned that roodes and images are to be adored and worshipped or doth not the word of God teach the plaine contrarie Psal. 115.8.9 O Israel trust in the Lord but they that worship images are like vnto them he therefore that trusteth in an image cannot trust in God Againe where learne you to make an Idoll of the letters or sillables of Christs name to cause men to carry it in their caps and bow their knee vnto it think you that Saint Paul when he sayth that all thinges doe bowe the knee to the name of Iesus yea of things in heauen Philip. 2. that he meant that euen the Angels doe stoup and make obeysance when they see the name of Iesus written in a glasse window Or who taught you that the signe of the Crosse is to be borne vpon mens foreheades and that with crossing of the forehead we are preserued from daunger Saynt Paul you knowe hath no such meaning when he sayth He bare in his bodie the markes of the Lorde Iesus which were nothing else but the signes and tokens of his persecutions as whippings stoning and such like in his flesh Galath 6.17 Neither when he saith He reioyced in nothing but the Crosse of Christ whereby he was crucified to the worlde verse 14. hath he any relation to the Crosse in the forehead for it were a myracle that a man by crossing his forehead should straight wayes crucifie and mortifie his affections Nor yet did our Sauiour speake of this marke where he saith that they which will followe him must take vp his crosse Mark 8.34 for in that place by taking vp of the Crosse he meaneth nothing else but the forsaking and denying of our selues So it is playne that in the scripture you finde not this superstitious signe of the crosse in your foreheads 2. Where you say that you doe honour the character of Christ as his name and the signe of the Crosse You doe euen so honour Christ as the souldiers did that gaue him a reede for a scepter and thornes for a Crowne and bowed themselues in mockage So you do leaue Christ certaine badges and signes of his kingdome but indeed you spoyle him of it and of his Priesthood too making other mediatours beside him and other sacrifices propitiatorie beside his What doe you else now in bowing the knee to the name and sillables of Iesus and spoyling him of his honur but with the souldiers in mockage to bow vnto Christ And I pray you how doe you honour the name of Christ when you make a iest of the name of Christian for in Italie it is a worde of reproch taken for an idiote or foole 3. We answere that the signe whereby Christians are marked are not external but internall we are sealed by the spirite of God Ephes. 4.30 The outward signes are none other but the two sacraments of Baptisme and the Lords supper by the right administration wherof the congregations of the faythful are knowen But of this more shall be spoken in the Antithesis or Antidotum in the declaration of our opinion The Protestants BY the character or marke of Antichrist we doe not vnderstand any visible signe or badge to be printed in the right hand or the forehead as the Iesuite imagineth as though he should brand all his subiects in the hand or forehead But heereby is meant and signified chiefely the societie and communion whereby they shal be ioyned to Antichrist by giuing vnto him their fidelitie oth and obedience agreeing together in the same corruption of fayth and doctrine This is Antichrists badge or cognisance Fulk Apocalip 13. sect 7. There are also outward markes of their coniuncton with Antichrist as the shauing of Priests and greazing them with oyle such are the receiuing of holie bread the wearing of beades the annoynting with chrisome But the proper note and character is the oth and profession of fealtie and obedience 1. Antichrist say they shall bring in another contrary character to disgrace the signe and character of Christ namely the crosse in the foreheads But Christ hath appoynted no such visible character neither are true Christians knowen by any such therefore also the character of Antichrist is no such thing 1. The people of the Iewes had no such outward badge who were more charged with outward obseruations then Christians are Circumcision was the onely signe of the couenant to them Genes 17.11 which was one of their chiefe sacraments in place whereof Baptisme is enioyned vs Ergo much lesse are we to be knowen by any other outward badge 2. This place Apocal. 13. is taken out of Ezech. 9. where the Angel is commaunded to set a marke vpon the foreheads of them that mourne but that was no visible externall marke for it was shewed the Prophet in vision Ergo neither is it to be taken so in this place 3. We grant the sacraments are badges and markes of our profession which markes the Pope the onely Antichrist hath defaced by bringing in fiue other sacraments and cleane changing polluting and altering the right sacraments which Christ instituted for they haue brought into baptisme chrisme salt oyle spittle and such trash into the Eucharist adoration transsubstantiatiō sacrifice with such like so that herein he sheweth himselfe Antichrist and hath altered the true markes of Religion 2. It appeareth by the effect what is the Character of Antichrist The text saith It was not lawfull for any to buy or sell but he that had the marke or the name of the beast No more was it lawfull for any to haue trafficke amongst the papists but hee that acknowledged the Popes crosse keyes or made himselfe a member of the Romish Italian Church Nay they say he is not of the Church that acknowledgeth not the Pope to be head of Christes Church Fulk Apocal 13. sect 7. The Iesuite obiecteth First this oth of fidelitie and coniunction cannot be that character for it must be in the right hand or forehead Answere Wee haue already declared that it is too childish to take these wordes literally as though all Antichrists subiects should carie brandes in their foreheads or hands Secondly saith he many do both buy sell amongst them that haue not made profession of their fealtie to Rome as the Iewes Bellarm. cap. 11. Answer Yea no maruaile for Antichrist is an enemie onely to Christ al other people he can brook well enough beside good Christians tell me
notwithstanding for popish inuocation of Angels for the Angel here coÌ„mendeth not the prayers of the Saints by his merit but by the much incense giuen vnto him to ad to the prayers of the Saints to make them acceptable which is the sweete smell and sauour of the precious dâ—ath and merites of Christ. Fulk in hunc locum Augustine indeede sometime ascribeth such an office vnto the Angelles to carry vp our prayers to Heauen as their charge is to carry vp our soules not as mediatours or intercessors but as the Lords messengers and agents here vpon earth to reporte vnto him our affaires dicuntur Angeli preces nostras vota Deo offerre non vt deum doceant qui omnia antequam fiant nouit sed vt super his dei voluntatem consulant The Angelles are said to offer vp our prayers and vowes vnto God not to informe or instruct the Lord but onely to consult and know his pleasure tom 9. de dilection Cap. 3. in Psalm 74. for the Angels haue two offices the one to execute the commaundement of God in the world and to attend vpon him to receiue their charge Math. 18.10 the other to returne vnto God as faithfull messengers the successe of their busines in the worlde Zechar. 1.10 Now whether the Angelles be appointed of God to report vnto him our sayings and doings as other affaires of our life the scripture no where euidently sheweth Neither if it were graunted would it any thing helpe their popish inuocation of Angelles Rhemist alleadge Tob. 12.12 to proue the offering of our prayers by Angelles Answer It is neither canonicall Scripture nor agreeable vnto it Fulk annot Coloss. 2. sect 3. The Protestants THe scripture alwayes maketh Christ our onely Mediator neither Angelles nor Saints by whome our prayers and all other spirituall sacrifices are offered vnto God Fulk ibid. 1 Hebrew 13.15 Let vs by him offer the sacrifice of praise alwayes to God 1. Peter 2.5 You are an holy priesthoode to offer vp spirituall sacrifices acceptable to God by Iesus Christ. Ergo Christ Iesus is our onely Mediator Secondly Galatian 3.19 The Lawe was ordayned by Angelles in the hand of a Mediator Ergo the Angelles are one office and the Mediator another Augustine sayeth Quòd non aliquem ex Angelis dicit Mediatorem sed ipsum Dominum nostrum Iesum Christum habes alio loco vnus inquit Deus vnus mediator Dei hominum homo Christus Iesus That the Apostle calleth not any of the Angels but only Iesus Christ our Lord Mediator we haue in another place There is one God saith he and one Mediator of God and man the Man Iesus Christ. AN APPENDIX OR THIRD PART of this question whether Angelles or Saints know our heartes The Papists THe Angelles and other Celestiall spirites doe knowe our heartes and inwarde repentance And betweene the Angelles and the blessed soules of Saintes there is no difference in this case the one being as highly exalted and neere God as the other in whome and by whome only they see and know our affaires Luke 15.10 There is ioy in heauen in the presence of the Angelles ouer one sinner that repenteth Ergo they know our repentaunce Rhemist Lu. 15. Sect. 2. Ans. 1 Our heartes and inward repentance are not knowen to the Angelles but by the fruites and true effectes thereof 2 Although the elect after the resurrection shal be like in glorie to the Angelles yet it followeth not that they shall be like in all thinges much lesse that their soules now in heauen be in all thinges like vnto the Angelles whose presence and Ministerie God vseth in the preseruation of his chosen 3 That all thinges done in the worlde may be seene in God as in a glasse is but a prophane speculation and the deuise of an ydle braine Fulk ibid. Argum. 2 Abraham had knowledge of things in earth which were not in his time as that they had Moyses and the Prophetes bookes which hee neuer sawe Luk. 16. ver 29. Rhemist Answere First In this narration many thinges are spoken parabolically out of the which we must not ground any doctrine not taught els where in scripture for you may aswell say that soules haue fingers and tounges and that elementall water wil quench hell fire as that Abraham knew what books were written after his death Secondly Albeit that the doctrine of the Church comprehended in the scriptures might be reuealed to Abraham after his death yet it followeth not that he knew all thinges as you affirme the saintes doe by beholding the Maiestie of God Fulk annot ibid. The saintes therefore in heauen knowe so much as the Lord thinketh good to reueale vnto them they knowe not all things The Protestants WE deny not but that as Prophetes and holy men in this life may knowe many secret thinges reuealed vnto them by the spirit of God as Peter found out the secret fraude of Ananias Sapphirae Eliseus being absent found out Gehezi his corruption yea hee could tell what was doone in the King of Syria his chamber so the Lord may reueale vnto the saintes in heauen at his pleasure some thinges done vpon earth But that they receiued any such gift of God to know all thinges done vpon earth it is a great vntrueth and cleane contrary to the scriptures 1. Salomon sayeth in his prayer vnto God Heare thou in heauen in thy dwelling place and giue vnto euery man according to his wayes as thou knowest his heart for thou onely knowest the hearts of all the children of men 1. King 8.39 Out of this place we thus reason he only knoweth the heart that is the Iudge of all men and a rewarder of them according to their wayes But the Lord onely is iudge Ergo. Againe the wordes themselues be plaine that God onely knoweth the heart so that what knowledge of secrets the Saintes haue it is by reuelation not by searching the heart Againe S. Paul saith No man knoweth the thinges of man saue the spirit of man which is in him so the thinges of God knoweth no man but the spirite of God 1. Corinth 1.11 the Rhemist aunswer that no man knoweth the secrets of the heart naturally but by extraordinary gift he may as the Prophets did Ans. No man euer had or can haue a generall gift to know the heart but when God seeth it good to reueale it for otherwise the comparison holdeth not The spirit of God onely knoweth the things of God which also is giuen to men to know but not by receiuing any gift to search and looke into the nature and heart as it were of God for then should they knowe all the secrets of God which neuer any did but onely by reuelation of the spirite which openeth Gods secrets vnto them so farre as it is conuenient and needfull Euen after the same manner the spirite of God may reueale the secrets of the heart of man not by giuing them a generall gift
them selues to looke into the heart as into a glasse but by reuealing such thinges when the Lord seeth it expedient Neither had the prophets an inherent gift and dwelling in them to know secrets but the worde of God was inspired into them at times as they had neede as we see in Nathan 2. Sam. 7.3.4 in Elisha 2. King 2.15 in Isaiah 2. Kin. 20.4 And though Paul was taken vp into heauen and sawe many secrets yet he knew not all for thus he saith of him selfe If I knew all secretes 1. Corinth 13.2 Ergo no man euer receiued this gift to search the heart but it is proper vnto God who will not giue his honour to another 2. Augustine saith Nescire mortuos quid hic agatur dum hic agitur that the dead know not what is done here while it is in doing But they vnderstand either by relation of those that departe this worlde or els by the Angels Non quidem omnia sed quae sinuntur indicare sicut Prophetae nec hic omnia cognoscebant sed quae illis essereuelanda dei prouidentia iudicarat de cura pro mortuis cap. 15. Neither do they know all things but what God suffereth to be knowen as neither did the Prophets knowe al things while they liued but what God in his diuine prouidence thought good to reueale vnto them I note out of this saying of Augustine three thinges FIRST What great vncertaintie of opinion heere is Howe the dead should come by the knowledge of humane affaires the Papists think they haue it by Gods gift otherwhile they say they see all thinges in God as in a cleare glasse Augustine sayeth they knowe them by the Angelles or by men newly departed this lyfe so that it appeareth to bee but a meer conceit and imagination that they haue any such knowledge whereof there is no surer ground Secondly Augustine saith they know not things presently done but afterward contrarie to the Papists Thirdly they know not all things as the Prophets also did not but what the Lord reuealeth vnto them wherein also he is contrarie to our aduersaries THE THIRD QVESTION CONCERNING THE worship of Angels first in generall then in particular of inuocation The Papists THey say that the diuine honour and adoration due vnto God alone is not to be giuen to Angels But there is a religious reuerence honour and adoration which is not to be denyed to Angels and Saints Rhemist annot Apocalyps 19. sect 4. 1 Iosua fell downe before the Angel and worshipped Iosua 5. Rhemist Ans. He worshipped not an Angel but the Lord Christ himselfe the captaine of the Lords armie for it was a diuine worship He is bid to put off his shooes as Moses was when God appeared out of the fierie bush Exod. 3. But a diuine worship by your owne confession is due onely to God Fulk annot Coloss. 2.3 2. 1. Timoth. 2.21 I charge thee before God and the Lord Iesus Christ and his elect Angels that thou obserue these things Ergo Angels may be adored and reuerenced Rhemist Ans. Saint Paul maketh here the Angels witnesses of his waightie charge so Moses calleth heauen and earth to witnesse Deut. 30.19 may we therefore conclude that he yeelded any religious worship to heauen and earth Fulk ibid. The Protestants AS for due reuerence which is of loue not of any seruice there is no question but we ought to yeeld it vnto the Angels But all religious seruice or worship is due onely to God and whosoeuer man or Angel requireth or receiueth any religious worship or seruice vsurpeth that which is due vnto God Fulk Apocal. 19. sect 4. 1 Apocal. 19.10 and 22.9 Iohn fell downe to worship the Angel but the Angel suffered him not See thou doe it not saith he for I am thy fellowe seruant and of thy brethren worship God Ergo Angels are not to be adored with any religious worship Rhemist First he forbiddeth him onely to worship him with diuine adoration Ans. The words are generall he sayth not worship God with this kind of seruice but worship God Rhemist Secondly you say that Iohn so worthie an Apostle was not ignorant of that poynt that Angels were not to be worshipped as God we may replye also that if Iohn had knowne that this other kind of seruice was vnlawfull he would not haue done it Ans. Iohn sinned not of ignorance but of forgetfulnes in this extasie of his mind while he beheld the glorie of the Angel as likewise through his frailenes and forgetfulnes he committeth the like againe cap. 22. which Iohn would not haue done being once before admonished had he not presently forgotten himselfe But the other error of worshipping the creature for the Creator was too grosse an error for the Apostle Rhemist Thirdly he was deceiued in the person taking the Angel for Christ and therefore was not culpable at all in this fact in giuing diuine honour to the Angel for he sinned onely materially not formally Ans. First Iohn was not ignorant that he was an Angel and not Christ for he sayth he was one of the seuen Angels that had the seuen vials Secondly though he sinned of ignorance yet was it a sinne for the Prophet which beleeued the olde Prophet sinned grieuously as it appeared by his punishment though he did it ignorantly 1. King 13. Wherefore it is a grosse error of your Schoolemen that say a man sinneth not if he worship the diuell in the shape of an Angel ignorantly Rhemist Fourthly the Angel would not receiue this worship at Iohns hand whom he knew to be in great fauour with God and greater then some Angel Ans. First though hereafter the childrē of God shal be made equall to the Angels in glorie yet in this mortall life they must needes be inferiour seeing Christ himself in respect of his passion was inferiour to the Angels Heb. 2.9 Secondly the Angel would not haue taken this homage at any other mans hands beside Iohn for he giueth a reason that he is not only his fellow seruant but also of his brethren So for al their shifts and cauils we strongly conclude by this example that no religious honour ought to be giuen to Angels 2 Honoramus Angelos charitate non seruitute sayth Augustine nec eis templa construimus We honour Angels with the duetie of loue not of seruice neither doe we build temples vnto them Quod ergo colit summus Angelus id colendum etiam est ab homine vltimo That therefore which is worshipped of the highest Angel the man of lowest degree ought also to worship De vera religion cap. 55. Ergo no worship due vnto Angels but all vnto God THE SECOND PART OF THE INVOcation of Angels The Papists THey hold that it is lawfull to direct our praiers vnto Angels Rhemist Coloss 2. sect 3. Yea and because they pray for vs and deale with God to procure mercie for vs they may iustly be called our aduocates Angels are deputed for our protection
which is nothing but aduocation Dan. 10.23 Math. 18.10 Rhemist annot 1. Iohn 2. sect 5. Ans. First the argument followeth not for the Angels at the appoyntment of God may serue for our protection and defence though they be not aduocates for vs to obtaine remission of our sinnes Secondly the places alleadged proue no such aduocation of Angels but onely defence and protection Dan. 10.23 The Angel was readie at the first praiers of Daniel but he was letted a while This proueth that angels may knowe our praiers when it pleaseth God and be ministers of his helpe vnto vs which we denye not not that they are our aduocates The Protestants THat angels are not to be worshipped nor inuocated as mediatours intercessors or aduocates the scripture speaketh euidently 1 Coloss. 2.18 Let no man beguile you in the humblenes and worshipping of Angels Ergo not lawfull to pray vnto them or to worship them Rhemist The Apostle speaketh heere against the wicked doctrine of Simon Magus that affirmed that the angels both ill and good were mediators for vs vnto God and against the superstition of the Iewes that worshipped the angels by whom the law was giuen Ans. The Apostle condemneth both these superstitions as likewise the popish inuocation of angels because all will-worship is forbidden which is not after the prescript of Gods word Coloss. 2.23 Fulk in hunc locum 2 If any man sinne sayth the Apostle we haue an aduocate with the father Iesus Christ the Iust he is the propitiation for our sinnes Iohn 2.2 Ergo Christ onely is our aduocate Rhemist Christ is our aduocate in the highest degree because by himselfe and his owne merites without the assistance of any other he obtaineth pardon for vs. The other as angels and Saints are as secondary intercessors that obtaine not any thing by their owne merites but onely through Christ. Ans. First he onely and properly is an aduocate that can pleade the iustice of his clients cause which euery one that prayeth for vs cannot doe for though the angels and Saints departed should pray for vs which we knowe not by the scriptures as our brethren vpon earth doe yet should they not be mediatours and aduocates but petitioners and intreators for vs Fulk ibid. Secondly we gather many strong arguments out of this place for the sole sufficient aduocation of Christ. First the Sonne is the best and onely sufficient aduocate with the father therefore where we may haue free and bold accesse to the Sonne Heb. 4.16 what need haue we of the seruants helpe 2. He is the only aduocate that is iust and righteous before God so onely is Christ the angels are imperfect in his sight Iob. 4.18 Ergo. Thirdly he must be our aduocate that is also the propitiation for our sinnes Ergo onely Christ. Augustine saith Dicitis angelos nos colimus vtinam illos coleretis facile ab illis disceretis illos non colere But ye will say ye worship not images but Angels I would you did truely worship and reuerence them for you should soone learne of the Angels not to worship the Angels in Psal. 96. THE NINTH GENERALL CONTROVERSIE CONCERNING SAINTS DEPARTED THis Controuersie hath two parts first of those that being departed suffer some punishment after this life Secondly of those that are straight receiued to ioye in heauen The first part hath two questions first of the place of darknesse where the faithfull remained till the comming of Christ as the Papists imagine Secondly of Purgatorie THE FIRST QVESTION OF LIMBVS PATRVM where the Patriarkes were imagined to be The Papists THey haue deuised and imagined in their foolish conceit foure infernall and subterrestrial places Hell Purgatorie Limbus infantium where children remaine dying without baptisme and Limbus Patrum where the Fathers were before Christs comming These places they distinguish three waies first by the situation Hell is lowest Purgatorie is next Limbus infantium in the third place Limbus Patrum vppermost Secondly they differ in measure of punishment some of them haue poenam damni and poenam sensus a double punishment both of losse in that they are excluded heauen and of paine also as Hell and Purgatorie the other two Limbi are but dungeons of darknes onely where they suffer no other smart or paine but are onely absent from God Thirdly they differ in time and continuance say they Hell and the dungeon of children shall abide for euer but Purgatorie and the dungeon of the fathers are temporall the one that is Limbus Patrum is many yeeres agoe dissolued and Purgatorie also shall cease say they at the comming of Christ Ballarm de purgat lib. 2. cap. 6. This then is their opinion that the Patriarkes and Prophets before Christs comming were not in heauen but were kept in an infernall place of darknesse yet without paine and were deliuered by Christs descending into hell Bellarm. de Christi anima lib. 4. cap. 11. Rhemist Heb. 9.8 Argum. First Heb. 11.40 God prouiding a better thing for vs that they without vs should not be perfect That is say the Rhemists the Fathers of the law could not be admitted to the ioyes of heauen till the Apostles and other of the new lawe were associate with them and a way made into heauen by the death and ascension of Christ Rhemist ibid. Ans. First by this reason the Patriarkes could not enter into heauen before the death of the Apostles if there were no enterance found vnlesse they were associate with them Secondly if the way were not opened before Christs ascension then the Patriarkes could not ascend before where were they then al those 40. daies for they were deliuered out of Limbus Patrum before Christs resurrection Thirdly there is therefore no such meaning of this place but it is to be vnderstood of the resurrection when as all the elect shall be consummate together and enter bodie and soule into heauen Fulk 2 Zachar. 9.11 I haue loosed thy prisoners out of the pit where there is no water That is out of Limbus Patrum Bellarm. de Christi anima lib. 4. cap. 11. Ans. Augustine giueth a cleane contrarie sense of the place by the pit without water he vnderstandeth Humanae miseriae siccam profunditatem sterilem vbi non sunt fluenta iustitiae sed iniquitatis lutum The drie and barren dungeon of humane miserie where there are no springs of iustice but the puddle and mire of iniquitie That is the Prophet speaketh of the deliuerance of the people from their cruel and vniust bondage and captiuitie 3 1. Pet. 3.19 In the which spirit he also went and preached vnto the spirits that were in prison which sometime had been disobedient in the daies of Noe. This place proueth euidently sayth Bellarm. that Christ descended into hell and deliuered the fathers from thence De Christi anima lib. 4.13 Ans. The place can haue no such meaning First by the spirit here the humane soule of Christ cannot be vnderstood but is diuine
other but all shall not passe through Purgatorie by their owne confession They are driuen to this shift to graunt that vers 13. the fire is taken in one sense namely for the sentence and iudgement of God and vers 15. in another that is for the flames of Purgatorie But who seeth not how absurd a thing this is that in an allegorie the same word and in the same place should be so diuersly taken Thirdly The day shall reueale it that is sayth Bellarmine the day of the Lord at the comming of Christ the Rhemists vnderstand the particular day of euery mans death so well they agree together But it is apparant that this is the meaning that the day that is the time shall declare it for God hath appoynted a time to examine euery mans doctrine by fire which is nothing els but the iudgement of God by the fire of his word whereby euery man in the day of his calling and conuersion shall knowe whether he hath preached aright or not Fulk The Protestants THat there is no such place of Purgatorie after this life but that here onely is the place of repentance and to be reconciled vnto God and that the soules departed are presently either receiued vp to heauen or thrust downe to hell thus it is proued out of the scriptures Argum. 1. The scripture maketh but two kinds of works either good or euill Ecclesiastes 12.14 But two sorts of men he that beleeueth shall be saued he that beleeueth not shall be condemned Mark 16.16 But two places heauen and hell Math. 25. Christ hath but two flockes one of sheepe at the right hand another of goates at the left and he saith to the one Come ye blessed to the other Goe ye cursed There are but two sorts of men therefore but two places Ergo no Purgatorie Bellarm. There shall be indeede at the comming of Christ but two places heauen and hell Purgatorie shall haue an end Ans. First you say your selues that there shall be two infernall places for euer Hell for the wicked and a Limbus for infants that dye vnbaptized and heauen that maketh three and now you say there shall be but two Secondly there are but two places now because there are but two sorts of men for the beleeuers are alreadie passed frō death to life Iohn 5.24 The vnbeleeuers are alreadie condemned Iohn 3.18 Thirdly Augustine consenteth with vs Non est vlli vllus medius locus vt possit esse nisi cum diabolo qui non est cum Christo There is no middle or third place but he must needes be with the diuell that is not with Christ. De peccator remiss merit lib. 1. cap. 28. And againe Tertium locum penitus ignoramus imo nec esse in scripturis sanctis inuenimus The third place beside heauen and hell we are vtterly ignorant of nay wee finde not in scripture that there is any Arg. 2. S. Paul saith that euery man shall receiue the works of his bodie according to that which he hath done either good or euill 2. Cor. 5.10 Therefore there is no place to cleanse and purge the soules of men after this life for then they should not receiue according to the works done in their flesh Bellarmine sayth that euen they whose sinnes are remitted after death doe receiue nothing but that which was done in the flesh for they deserued in their life time to be helped after death Ans. First as for desert we will shewe elsewhere that it hath no place before God neither in this life nor the life to come for the scripture sayth Blessed is he to whom the Lord imputeth no sinne not who deserueth remission of sinnes Rom. 4.6 Secondly this deuised and friuolous distinction doth not stand with the Apostles meaning for he speaketh of things actually done in the flesh not deserued to be done and of the workes of the bodie not of the soule of things perfectly done not begun onely or in choate and he vseth it as a reason to perswade men euen while they liue to be accepted of God vers 9.11 But if there might be any such helpe after death there needeth no such hast presently to be conuerted vnto God Argum. 3. Apocal. 14.13 Blessed are the dead from henceforth that dye in the Lord for they rest from their labours Ergo there is no Purgatorie for all the godly departed are at rest Bellarm. First it is not meant of all the godly but onely of Martyrs which dye for the name of Christ. Ans. As to liue in Christ Iesus is a phrase of scripture signifieth to liue godly in Christ 2. Timot. 3.12 so to dye in the Lord signifieth to dye in the faith of Christ 1. Thessal 4.16 Therefore this place is vnderstood of all the godly Bellar. 2. This word amodò from henceforth is not to be vnderstood straight after their death but straight after the day of iudgement thē they shal be blessed Ans. First by this reason none that are dead in Christ should be happie before that time And yet by your owne confession Martyrs are straightway receiued vp to heauen Secondly S. Iohn vseth this word elsewhere to signifie from this time forward as Iohn 1.51 Christ sayth to Nathanael From henceforth you shall see heauen open Rhemist Thirdly it may be also vnderstood of the soules of Purgatorie that are without danger of sinne and damnation and are put in vnfallible securitie of their saluation with vnspeakable comfort Ans. First so the Saints liuing are blessed being as well without feare of damnation Rom. 8.1 and are assured of their saluation Rom. 8.16 Secondly I pray you what rest or comfort can they haue that endure greater paine then any in this life And how can their consciences be quieted seeing their soules are so afflicted for bodies they haue none whatsoeuer they suffer is in soule how then can ioy and paine comfort and horror be together in the soule Fulk ibid. THE SECOND PART OF THE CIRCVMSTANces and other matters belonging to Purgatorie The Papists error 11 1. THey say it is an article of faith to beleeue that there is a Purgatorie and that he which beleeueth it not is sure to goe to Hell Bellarm. lib. 1. de purgatorio cap. 11. The Protestants WE hold that it is not onely an article belonging to the faith but contrarie to it and that though there were a Purgatorie yet it should not be necessarie to saluation to beleeue it First because the scripture hath not determined it which containeth all things necessarie to saluation Secondly the Greeke Church holdeth it not to this day they confesse no Purgatorie though they pray for the dead it were a hard matter therfore to pronounce them damned Thirdly Augustine doubted of it He sayth that there should be some such place after death non incredibile est it is not incredible vtrum ita sit quaeri potest aut inueniri aut latere fideles potest whether it be so or not
not haue broken them Thirdly Pentecost whereof Saint Paul speaketh was the feast of the Iewes which with other solemnities of theirs the Apostles obserued not as a portion of Christian religion but taking occasion of the meeting of the Iewes in those festiuall dayes and so doe we obserue those holy dayes for order and edification of Gods people that vse to assemble at such times Fulk Matth. 15. sec. 3. Fourthly what cause is there why Easter and Whitsontide should be tied to the Lords daye and the Natiuitie of Christ which Bellarmine confesseth was vpon the Lords day should indifferently bee kept vpon any day but that hereby wee vnderstand that it is an indifferent matter whether they should bee kept vpon the Lords day or any other and whether vpon any certaine daye or to bee left to the discretion of the gouernors of the Church to be obserued as any other occasion shall be offered Fulk annot Apocalyps 1. sect 6. Lastly we shewed Augustines opinion in the first part of this question how hee vnderstandeth that saying Psalme 118. This is the day which the Lord hath made onely of the Sabboth thereby insinuating that other holy dayes either were not instituted of God at all or else not with the like necessitie THE FOVRTH PART OF THE solemnities of Saintes The Papists error 69 1. THey hold that holy dayes may be dedicated vnto Saints for their honor and worship as Christ promised that the charitable act of Marie Magdalene wrought vpon him should be recorded and remembred Matth. 26. vers 13. Hereby we learne that the good workes of Saintes may be recorded to the honor of Saints in the Church whereof arise their commemorations and holy dayes Rhemist annot Matth. 25. sect 1. The Protestants 1. THe good works of Saints may be remembred to the honor of God without their holy dayes and commemorations Christ instituted no holy day of Mary Magdalene nor commanded an image of her fact to be made but a memorie of her in preaching the Gospel Fulk ibid. Secondly we graunt that Christian solemnities may be kept as things indifferent which the Church may retaine or abrogate as it shall seeme best for edification not obserued of necessitie as a part of the worship of God nor consecrate to the honor of Saints seeing al diuine worship is wholly to be reserued to God not to be giuen to any other For times and seasons the scripture saith the Lord hath put onely in his owne power therefore he is onely to haue the honor of them Act. 1.7 Thirdly what honor is due vnto Saints Augustine sheweth Colimus martyres eo cultu dilectionis societatis quo in hac vita coluntur sancti homines Dei Wee doe honor Martyrs with the seruice of loue and fellowship as holy men are honored in this life But it is not lawful to consecrate times and dayes to holy men liuing therefore neither to Saints departed for one and the same kind of honor is due to them both The Papists error 70 2. THey maintaine that there may bee holy dayes and commemorations of all Saints as Christ promiseth there should bee of Mary Magdalene Rhemist Matth. 25. sect 1. The Protestants THis is another principal fault which we finde complaine of in their holy dayes that they haue pestred the Church with such a number of Saints and Saints dayes First as we haue partly shewed before they appointed a seuerall Saint almost for euery purpose as here we haue set it downe Saint Leonard for captiues Saint Rochus for the pestilence Saint George for warre Saint Anna giueth riches Saint Nicholas and Christopher for the sea Saint Apollonia for the toothake Saint Otilia for the eyes Saint Margaret for women in trauell Saint Laurence keepeth from the fire Saint Catherine giueth wit learning Saint Iohn against poyson Saint Quirine for the fistula Saint Protasius and Geruasius helpe to bewray theft And thus is it true of them as Ieremie complained of the Idolatrous Israelites that their gods were after the number of their cities Ierem. 2.28 In like manner also haue they multiplied their Saints dayes for beside the festiuals of Christ the holy Ghost and of the Apostles they haue added these besides Saint George his day Corpus Christi Assumption of Mary Natiuitie of Mary Conception of Mary The birth dayes of the Apostles Magdalenes Laurence The Dedication feast Martin their holy dayes Nicholas their holy dayes Catherine their holy dayes Anne their holy dayes Beside in the Dioces of Salisburge fifteene festiuals of Saint Rubert with many more whereof some of them are blasphemous as to keepe the Conception of Mary in remembrance that shee was conceiued without sinne some of them fabulous and forged as the Assumption of Mary in memorie of her Assumption in body to heauen which is a meere fable But all the rest are idolatrous and superstitious ordained for the honor and worship of creatures And thus haue they cumbred the people of God with their infinite obseruations So that the Lorde saith to them concerning their feastes as vnto the Israelites They are a burden vnto mee I am wearie to beare them Isai. 1.14 In Augustines time or who else it was that made those Sermons when there were nothing so many festiuals as now among Papists yet more then needed he writeth thus in a sermon vpon a festiuall Laetus sum hodierno die propter tantam festiuitatem sed aliquantulum tristis quia non video tantum populum congregatum quantus congregari debuit I am glad to daye because of this festiuall day and somewhat grieued withall that the people resorte not in such frequencie as they should We may see by this that euen then the people began to wax wearie of their many holy dayes The Papists THey enioyne sanctification and necessarie keeping of all their festiuities and holy dayes and so make no difference betweene the obseruation of error 71 holy dayes appointed of GOD and others ordained of men requiring the like strictnes in keeping of them all Rhemist Annot. Galat. 4. sect 5. The Protestants THere are no dayes necessarie to be kept but those that are of the Lords appointment the rest being voyde of superstition may be celebrated as indifferent and therefore not to be commaunded with the like strictnes as is the Lords daye There is greater libertie vpon holy dayes for bodilie labour then vppon the Sabboth for bodilie rest vppon the seauenth day is commaunded of GOD bodily labour vppon all other dayes permitted and may without offence of conscience bee vsed when it is not by the lawfull authoritie of the gouernors of the Church vppon iust occasion restrained as during the time of publike praiers and fastes hearing of the word and such like The rest of the Sabboth so far as it helpeth our preparation and fitnes to spirituall exercises and is a part of sanctifying the Lords day bindeth simplie in conscience because it is the commaundement of GOD but
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
the Baptisme instituted by Christ were another Baptisme then Iohns was and yet hee himselfe was baptized of Iohn then it would followe that wee are baptized now with another Baptisme then Christ himselfe was for hee receiued Iohns Baptisme but this were very absurd to say that there is not the same Baptisme of the head and the members of Christ and his Church Ergo Iohns Baptisme all one with Christs Bellarmine denieth that the proper end and scope of Iohns Baptisme was for remission of sinnes yet Augustine granteth it who notwithstanding being carried away with the error of that time doth else where put some difference betweene the Baptisme of Iohn and Christ Si quis contendat in baptismo Iohannis dimissa esse peccata non ago pugnanter If any man will contend that remission of sinnes also was giuen in Iohns Baptisme I will not bee against it There being then the same proper end and scope of both these Baptismes how can they choose but be all one THE EIGHT QVESTION OF the ceremonies and rites of Baptisme The Papists error 112 THey haue brought into the Sacrament of Baptisme a multitude of superstitious ceremonies whereby they haue greatly polluted the holy Sacrament of Baptisme mixing therewith their owne inuentions First before Baptisme they haue deuised these toyes to bee vsed First they doe exorcise coniure and exufflate the euill spirite from the partie to bee baptized Secondly they touch the eares and nostrels with spittle that his eares may bee opened to heare the worde and his nostrels to discerne betweene the smell of good and euil Thirdly the Priest signeth his eyes eares mouth breast forehead nostrels with the signe of the crosse that all his sences thereby may be defended 4. Then halowed salt is put into his mouth that he may be seasoned with wisdome and be kept from putrifiyng in sinne 5. The partie is anoynted then with oyle in his breast that he may be safe from euill suggestions between the shoulders which signifieth the receiuing of spiritual strength Secondly these ceremonies doe accompany Baptisme it selfe 1. The Font and water therein is consecrated and halowed in the name of the Father the Sonne and holy Ghost 2. Hee is thrise dipped in the water to signifie the being of Christ 3. dayes in the graue Thirdly after Baptisme they haue this vse 1. He is anoynted with holie Chrisme in the top of the head thereby is become a Christian. 2. A white garment is put vpon him to betoken his regeneration 3. A vaile is put vpon his head in token that he is now crowned with a royal Diademe 4. A burning taper is put into his hand to fulfil that saying in the Gospel Let your light so shine before men c. Bellarm. lib. 1. de Baptism 25.26.27 Catechism Rom. p. 310. Gabr. Biel. lib. 4. distinct 6. qu. 3. The Protestants AGainst these Popish ceremonies which they vse in baptisme we doe reason thus 1 It is contrary to the rule of the Gospell that there should bee such types shadowes significations brought into the seruice of God as they make in Baptisme for seeing we haue the body which is Christ all such shadowes ought to be abolished Coloss. 2.17 2 In one sacrament they haue forged and found out many as their chrisme oyle salte spittle which they make not onely seales of holy things but giuers and conferrers of grace which is more then any sacrament can haue and it is contrary to the scripture for the spirit of GOD is as the winde that bloweth where it listeth Iohn 3. It is not tyed to creatures elements externall signes as they include the spirite as it were in these outward things which haue power as they affirme to giue wisedome strength power against the diuell and such like But Saynt Paul sayth that the weapons of our warfare are not carnall 2. Corinthian 10.4 The meanes whereby Christans both obtayne spirituall graces and shend them from euill are spirituall For if in Christ Circumcision auayle not any thing which was notwithstanding instituted of God but fayth is all in all Galath 5.6 Much more vaine and vnauaileable are the deuises and inuentions of men 3 This beggerly company of ceremonies doth also deface and impugne the sincere and pure institution of Christ None of all those ceremonies were vsed when Christ himselfe was baptized Math. 3. which notwithstanding had beene most fitte considering the worthynes of his person that was baptized Neither did Christ giue any such thing in charge to his Apostles but biddeth them onely preach and baptize in the name of the Father Sonne and holy Ghost Math. 28.19 nor yet were any such ceremonies in vse in the Apostles time Saynt Peter sayth Act. 10.47 Can any man forbid water that these should not be baptized He calleth not for oyle salt spittle or any such thing but onely for water Augustine vtterly misliketh this combersome rabble of needlesse ceremonies Ipsam religionem quam Deus paucissimis sacramentis liberam esse voluit onerib premunt vt tolerabilior sit conditio Iudaeorum qui etiamsi tempus libertatis non agnouerint legalibus tamen sarcinis non humanis praesumptionibus subijciuntur They doe cumber religion with their burdensome inuentions which Christ made free with a very few sacraments so that the Iewes case was more tolerable who though they knew not the libertie of the Gospell yet were subiect to the legall ceremonies not to the inuentions of men And is it not euen thus I pray you in the Popish Church for neuer was Iewish circumcisiō stuffed with the third part of ceremonies which their Baptisme is defiled withall THE THIRTEENTH GENERALL CONTROVERSIE OF THE SACRAMENT OF THE LORDS SVPPER OR EVCHARIST THis Controuersie hath two parts First of the sacrament it self Secondly of the sacrifice which they say is offered vp in the sacrament which they call the sacrifice of the Masse THE FIRST PART OF THE SAcrament of the Eucharist THis part of the controuersie standeth vpon diuers questions First whether the body of Christ be really and substantially in the sacrament Secondly whether the elements of bread and wine be changed conuerted and transubstantiate into the very body and flesh of Christ. Thirdly whether the Eucharist remayne a sacrament after the vse and celebration Fourthly of the outward elements in this sacrament Fiftly of the words of consecration Sixtly of the proper effect of the Lords supper Seuenthly of the maner of celebrating it Eightly whether it ought to be ministred in one kinde Ninthly whether it is to be adored THE FIRST QVESTION CONCERNING the reall presence of Christ in the sacrament The Papists IN the sacrament of the Eucharist vnder the formes of bread and wine by error 113 the efficacie of the word of Christ spoken by the Priest is really verily and substantially present the naturall body and blood of Christ which was conceiued of the virgin Marie the same bodie that is now in heauen Rhemist Mat. 26. sect 4.
chapter of Iohn cannot be so vnderstoode as they expound it First Christ speaketh not onely of the sacramentall eating of his flesh and drinking of his blood but generally of the spirituall participation by fayth whether in the sacrament or without which is wrought in vs by the holy Ghost 1. If it be vnderstoode of the sacrament then it will follow that no man can be saued vnlesse he doe receiue the sacrament for Christ saith vers 53. Except you eate my flesh and drink my blood you cannot haue life in you This I am sure they will hardly grant that the Eucharist also should bee necessarie as they make Baptisme to saluation 2. If Christ hath relation to the sacrament then must it of necessitie bee ministred in both kindes for in euery place he ioyneth both these together the eating of his flesh and drinking of his blood Augustine also thus writeth vpon these wordes Hoc est manducare illam escam illum bibere potum in Christo manere illum manentemin se habere This it is to eate that flesh and to drinke that drinke to abide in Christ and to haue him abiding in vs but this may be done without the sacrament Ergo it is not necessary to vnderstand it of the sacrament Secondly though we should graunt that this whole treatise Iohn 6. may fitlie be referred to the sacrament yet the wordes must be taken figuratiuelie for the spirituall eating and drinking of Christ in the sacrament and not otherwise 1 Vers. 35. Christ so expoundeth his owne words I am the bread of life he that commeth to me shall not hunger and he that beleeueth in me shall not thirst To eate then and to drinke Christ is to beleeue in him 2 Christ vnderstandeth another manner of eating of his flesh then the Capernaites did But they imagined that Christ would giue his very flesh and blood to bee eaten And therefore they went away offended and sayd This is an hard saying vers 60. Therefore Christ to correct their erronious conceit sayth vnto them that his words were spirite and life that is spiritually to be vnderstoode verse 63. So Augustine interpreteth those wordes of Christ as if he had sayd Spiritualiter intelligite quod locutus sum You must vnderstand spiritually that which I haue sayd You shall not eate this body which you see nor drinke that blood which shall be shed for you Sacramentum vobis aliquod commendaui spiritualiter intellectum viuisicabit vos I haue commended a certaine mystery and sacrament vnto you which being spiritually vnderstood shall quicken you The Papists ARgum. 3. Christ in the institution of this sacrament sayd vnto his Apostles after hee had giuen thanks and blessed Hoc est corpus meum This is my bodie that is that which is contayned in this bread or vnder the formes of this bread is my very body Bellarm. cap. 9. So that these wordes must needes be taken properly not to bee a trope or figure 1 It is not the manner of the scriptures to set down flatte precepts and commaundements and directorie rules in obscure termes or figuratiue speeches but plainely and euidently therefore it is not like that Christ being now to prescribe vnto his Apostles the perpetuall lawe and forme of this sacrament would speake obscurely 2 Though he spake by parables and signes to the Pharisies yet there was no cause why he should so doe none being present but his Apostles Bellarmin ibid. Ans. 1. It is very well that you will now though I thinke vnawares grant vnto vs that the precepts and rules in scripture are set downe simply and playnely wherefore the scriptures cannot bee so hard and obscure as you would beare vs in hand they are for if the precepts and rules of fayth be euidently in scripture expressed as you seeme to confesse what reason haue you to keepe back the people from the reading of scripture 2 It is false that the scriptures vse no figures nor tropes in the declaration of the lawes and sacraments of the Church for sayth not Saint Paul speaking of the sacraments of the Iewes Petra erat Christus the rock was Christ 1. Cor. 10.4 that is signified Christ Likewise in the 17. vers We that are many are one bread that is our spirituall vnitie and coniunction is represented in that we are partakers of one bread 3 Sometimes our Sauiour would speake darkely being alone with his Apostles thereby to stirre them vp more diligently to attend vnto his wordes as when he biddeth them beware of the leauen of the Pharisies Mark 8.15 Yet this speech of our Sauiour Christ vttered in the hearing of his Apostles This is my bodie was neither so darke nor obscure that the Apostles neede much bee troubled about the vnderstanding Nay many things being spoken in borrowed and metaphoricall wordes are vttered with greater grace and carrie a fuller sense When Christ sayd I am the doore Iohn 10.9 I am the vine Iohn 15.1 he spake by figure as he doth here for neither was he a vine or a doore as the bread was not his bodie Yet which of the Apostles was there that vnderstoode him not when he called himselfe a vine and a doore Neither could they doubt of our Sauiour Christs meaning here Contra. Now on the other side we will make it playne that these words of Christ are spoken tropically 1 Where Christ sayth according to Saint Luke This cuppe is the new Testament in my blood Luk. 22.23 we must needes admitte a double trope or figure for first the cuppe is taken for that which was contayned in the cuppe Secondly the wine in the cuppe was not the newe Testament but a signe of the new Testament If then in one parte of the sacrament hee spake by a figure why not also in the other when he sayth This is my bodie that is a liuely signe and seale thereof 2 It is no vnusuall phrase in the scripture to say this is that is signifieth as Genes 17.10 Circumcision is called the couenant it selfe where it was a signe onely of it And Exod. 12.11 the Lambe is called the Lords passeouer which it betokened onely In the same sense Christ sayth This is my bodie that is exhibiteth and representeth vnto you my bodie Augustine so expoundeth these wordes Non dubitauit Dominus dicere Hoc est corpus meum cum daret signum corpus sui Christ doubted not to say This is my bodie when hee gaue a signe and sacrament of his bodie The Protestants THat Christ is present with all his benefites in the sacrament wee doe willingly graunt neither doe we thinke that the elements of bread and wine are bare and naked signes of the bodie and blood of Christ but Christ is verily by them exhibited vnto vs and spiritually by fayth we are truely made partakers of his precious bodie blood not that Christ descendeth from heauen to vs but we ascend by faith and in spirit vnto him yea we confesse
whose merites and praiers namely of the Saints grant we may be defended Thus the merites and praiers of Christ are excluded 4. We beseech thee saith the Priest to receiue this oblation which we beseech thee in all things to make blessed Heere the Priest is made a mediator betweene Christ and his Father desiring God to sanctifie the body blood of his sonne 5. Who the next day afore he suffered But the Scripture saith The same night For this is my body Heere they haue put in enim of their owne and left out quod pro vobis datur Such is their boldenes that they are not ashamed to change the words of our Sauiour Christ. 6. He saith further The holy bread of eternall life which vouchsafe thou with a pleasant countenaunce to beholde The bread of eternall life is Christ himselfe if this be he how dare ye presume to offer him vp to his Father 7. As thou didst vouchsafe to accept the righteous giftes of Abel and the sacrifice of Abraham Heere the sacrifice of Christ is compared to the sacrifice of beastes and the Priest seemeth to attribute as much efficacie to the one as to the other 8. And the holy sacrifice which thy high Priest Melchisedech did offer vnto thee This is a plaine vntruth and a flat lie as we haue shewed alredy that Melchisedech sacrificed bread and wine 9. Command thou these to be brought by the hands of thy holy Angell vnto the high altar in heauen What an absurd thing is this that he should desire that to be carried into heauen which he eateth and deuoureth And if this be the body of Christ what need the help of an Angell to carry it vp to heauen is not Christ able to lift vp his own body or what need that to be conueied to heauen which was neuer from thence 10. As many of vs as shall receiue thy Sonnes body and blood And yet for the most part none receiue but the Priest and when the people doe communicate the wine they haue not how then can he say As many 11. Remember O Lord the soules of thy seruants which rest in the sleepe of peace and graunt them a place of refreshing and rest Heere is an other error contrary to the Scriptures in praying for the dead and the praier also is contrary to it selfe for first he saith they rest in peace and yet afterward praieth for their refreshing 12. Vouchsafe to giue some portion with thy Saints And why doth he not rather pray to be admitted to the fellowship of Christ 13. Deliuer vs by the blessed intercession of the Virgine What then is become of Christs mediation and intercession 14. Let this mingling together of the body and blood of our Lord Iesus Christ be vnto me saluation of minde and body Then is not Christs blood shed vpon the Crosse the full sufficient and perfect saluation of mankinde if there be an other saluation beside 15. Grant me so worthily to take this holy body and blood that I may merite to receiue forgiuenes of sinnes O sinfull man how canst thou merite that which is Christs onely gift 16. Let the priest bow himselfe to the host saying I worship thee I glorifie thee I praise thee What monstrous Idolatry is this thus to worship a piece of bread 17. Let this communion purge vs from sinne If they meane the principall purging of our sinne so doth Christ onely purge vs Heb. 1.3 If they vnderstand the instrumental meanes of our purgation so are we purged and iustified onely by faith Rom. 3.28 18. Respect not my sinnes but the faith of thy Church By this reason one may be profited by an others faith which is contrary to the Scriptures the Iust shal liue by faith his owne and not an others 19. Let vs worship the signe of the Crosse What I pray you wil not these Idolaters worship 20. Let this sacrifice which J haue offered auaile to obtaine remission of sinnes If the Masse be auaileable for this end wherefore then died Christ Thus we see with how many and what great and horrible blasphemies this popish nay rather diuelish canon of the Masse is stuffed indeede it is an epitome and abridgement of Papistrie the marrow sinewes and bones of their idolatrous profession yea the very darling of the popish Church it is the very proper badge and marke of a papist He that hateth the Masse hateth the whore of Babylon he that loueth the Masse cannot loue the truth If then I should be demaunded at once which of all popish blasphemies and heresies I thinke most abominable contrary to the faith and to be abhorred of all good christians though I know that there are many of this kinde yet I would redily answere the Masse the inuention whereof I am wel assured cannot be ascribed but to the deuil himselfe the author of all lies and blasphemies I conclude therefore with that saying of Gregorie as he said concerning the word Antichristus so may I in as good sense of this word Missa as it is now vnderstoode of Papists Si spectes quantitatem vocis duae sunt syllabae si pondus iniquitatis est vniuersa pernicies If you marke the quantitie of the word it standeth but of two syllables but if we respect the waight of iniquitie it containeth all impietie and vngodlines Soli Deo immortali Patri Filio cum Spiritu sancto sit honor et imperium sempiternum THE THIRD BOOKE OR CENTVRIE CONTAINING A THIRD HVNDRED OF POPISH ERRORS AND HERESIES ABOVT the controuersies of the fiue Popish Sacraments and of the benefites of our redemption and concerning the person of Christ CONSISTING OF SEVEN SEVERAL CONTROVERSIES THE 14 15.16 17 18 19 20. in number Jmprinted at London by Thomas Orwin for Thomas Man 1592. To the right honorable Sir Robert Cicil Knight one of her Maiesties most honorable priuie Councell BOth that general loue right honorable which the Church of God doth beare to your worthie and honorable Father for his sincere and sound affection to religion and the dutifull reuerence which our vniuersitie of Cambridge and generally the whole company of Students doth owe vnto him as their singular good Patrone haue moued and caused me at this time to cōmend this last part of this worke to your Honor his sonne of whose loue also vnto the Gospell following your Fathers steppes we are all perswaded and conceiue no lesse hope of your honourable fauour to learning I haue as your Honor seeth vndertaken an hard peece of worke and thrust my shoulders vnder an heauy burthen for in this worke I haue taken vpon me to discouer and lay open all popish Heresies and Errors to portraite and decipher the whole body of papistrie to spread abroad the whore of Babylons skirtes that her filthines may appeare to vncouer her whorish face which masked vnder the visour of the Church and religion for we may say to them as Leo Bishop of Rome did sometime to certaine Heretikes Ecclesiae
hath receiued a true liuely faith and is thereby iustified before God can neuer fall away neither can that faith vtterlie perish or faile in him for He that beleeueth is alreadie passed from death to life Iohn 5.24 If then it be possible for a man to be brought from life to death from heauen back againe to hell then may a faithfull beleeuer become also a faithlesse infidell Augustine doth plainely set downe his sentence of this matter Horum fides quae per dilectionem operatur profectò aut omnino non deficit aut siqui sunt quorum deficit reparatur antequam vita ista finiatur Their faith which worketh by loue either neuer faileth at all or if it doe fayle in any it is repaired againe before their life be ended THE EIGHT PART WHETHER wicked men may haue a true faith The Papists THe certaintie of remission of sins with a sure confidence and trust in Christ error 85 may be found euen amongst schismatikes heretikes and wicked men Conc. Trident. sess 6. cap. 9. The Protestants IT is impossible that a true liuelie faith whereby wee are iustified before God which worketh in vs a sure confidence and trust in God should enter into the heart of a wicked man Argum. Christ saith Hee that beleeueth in mee shall neuer thirst Iohn 6.35 And verse 40. This is the will of God that hee that beleeueth in me should haue eternall life Ergo if wicked men and reprobates may haue this faith they also shall haue euerlasting life which is a thing impossible Augustine Nostra fides .i. catholica fides iustos ab iniustis non operum sed ipsa fidei lege discernit quia iustus ex fide viuet The Catholike faith discerneth iust men from vniust not by workes but by the lawe of faith for the iust shall liue by faith If then the difference betweene the godlie and wicked be onely faith if the one may haue faith as well as the other there should bee no difference betweene them THE THIRD QVESTION OF good workes THe parts of this question first what workes are to be counted good works secondly whether there are any good workes without faith thirdly of the vse and office of good workes whether they bee applicatorie expiatorie meritorious fourthly of the distinction of merites fiftly the manner of meriting THE FIRST PART WHICH BE the good workes of Christians The Papists THey doe not onely call them good workes which are commanded of God error 86 but which are also enioyned by the Church and the gouernours thereof and that euen by such workes men are iustified Concil Trident. sess 6. cap. 10. Tapper ex Tileman loc 11. Err. 1. The Protestants SAint Paul defineth good workes otherwise namely those which God hath ordeyned that we should walke in them Ephes. 2.10 They are not the precepts of men but the commandements of God in his word the doing whereof hath the name of good workes As for the traditions and iniunctions of men not warranted by Gods word they are so far from being commended or commanded that our Sauiour calleth the doing thereof but a Worshipping of God in vaine Mark 7.7 Augustine vpon those words in the 103. Psalme vers 18. The louing kindenes of the Lorde is vpon those that keepe his couenant and thinke vpon his commandements to doe them saith thus Vide vt praecepta teneas sed quomodo teneas non memoria sed vita Memoria retinentibus mandata eius non vt reddant ea sed vt faciant ea See that thou keepe Gods commandements but how not in thy memorie but in thy life not to say them by rote but to doe them Ergo they are Gods commandements which we must thinke of to doe them for vnto such the blessing is promised not to the obseruers of mens precepts or traditions THE SECOND PART WHEther there bee any good workes without faith The Papists THough they dare not altogether iustifie the workes of the heathen and infidels error 87 yet they doe excuse them and doe blame vs for saying that infidels doe sinne in honoring their parents in fighting for their Countrey and such like They therefore doe discharge the heathen of sinne in these workes of theirs Rhemist Rom. 14. sect 4. The Protestants THese workes are not sinne in themselues but in infidels they are because they proceede of infidelitie Argum. It is the rule of the Gospell that a corrupt tree cannot bring foorth good fruite Matth. 7.18 But all infidels are corrupt trees being without faith Ergo they can bring forth no good fruite The Pelagians thought to haue posed Augustine with the same question which the papists propound to vs. Was it sinne in the heathen say they to clothe the naked Augustine answereth Non per seipsum factum peccatum est sed de tali opere non in domino gloriari solus impius negat esse peccatum The fact of it selfe is not sin but in doing any such thing not to reioyce in the Lord none but wicked men will denie it to be sinne THE THIRD PART OF THE vse and office of good workes THey make a threefold vse of good workes as they call them first by them the merites of Christ they say are applied vnto vs secondly they doe purge our sinnes thirdly they are meritorious THE FIRST ARTICLE WHEther bona opera be applicatoria The Papists BY any worke proceeding of faith and charitie the merite of Christs passion error 88 is applied to vs Soto ex Tilemann loc 11. err 21. Men by their sufferings and other workes may applie to themselues the generall medicine of Christs merites and satisfaction Rhemist annot 1. Coloss. sect 4. The Protestants IT is the propertie of faith onely to apprehend and applie vnto vs the benefits of Christs passion and all other his merites Argum. Rom. 10.7.8 We neede not saith the Apostle to ascend to heauen or descend into the deepe to bring Christ from thence it is the word of faith which wee preach By faith then we doe scale the heauens and beholde Christ it is not the doctrine of works but the word of faith that performeth this And therefore the Apostle defineth faith to be the ground of things hoped for and the euidence of things not seene Heb. 11.1 This definition cānot agree vnto works or vnto any other thing but faith for then it were no good definition nor yet description Ergo faith onely is the euidence of things inuisible and therefore onely applieth Christs precious merites which are things beleeued and not seene Augustine thus also describeth faith Rerum absentium praesens est fides rerum quae foris sunt intus est fides rerum quae non videntur videtur fides Faith maketh things absent present things without vs to bee within vs things not seene to bee seene Ergo faith onely hath this applicatorie power to applie Christs merites not present nor seene and to make them as our owne THE SECOND ARTICLE WHEther bona
opera be expiatoria The Papists THe workes of charitie and mercie as almes deedes and such like haue error 89 force to extinguish our sinnes as Saint Peter saith Charitie doth couer a multitude of sinnes Epist. 1.4.8 Rhemist ibid. The Protestants Ans. THe Apostle speaketh of mutuall charitie amongst our selues whose propertie is to couer a multitude of our neighbours offences as Solomon saith Prou. 10.11 Hatred stirreth vp contentions but loue couereth trespasses what is this to the extinguishing of our sinnes before God Argum. It is an abominable and blasphemous opinion that any man by his workes should be able to redeeme his sinnes for the Scripture saith that by himselfe Christ hath purged our sinnes Heb. 1.3 If hee haue wholly done it by himselfe he hath not giuen this power and force of redemption to any other meanes If they vnderstand by the force of extinguishing sinnes the meanes onelie of applying Christs merites in that sense faith onely is saide to saue vs Ephes. 2.8 Augustine Si merita nostra aliquid facerent ad damnationem nostram veniret sed non venit ad inspectionem meritorum sed remissionem peccatorum If our merites were auailable to any purpose God should come to our condemnation but hee commeth not to behold our merites but to forgiue vs our sins Ergo by our merites our sinnes are not forgiuen THE THIRD ARTICLE WHEther our works be meritorious The Papists error 90 GOD giueth as well euerlasting life and glorie to men for and according to their workes as he giueth damnation for the contrary works Rhemist Rom. 2. sect 2. And men by their workes proceeding of grace doe deserue or merite heauen and the more or lesse ioy in the same 1. Corinth 3. sect 2. Argum. 1. He will render to euery man according to his workes Rom. 2.6 Euery man shall receiue his reward according to his labour Here we see the kingdome of heauen is a retribution hyre wages for workes Ergo our works are the value price worth and merite of the same Rhemist Answ. Our labors and workes are a measure of the reward according to the which God doth mete out and render vnto his Saints of the heauenly reward but they are no meritorious or deseruing cause thereof The reward is of mercie not of desert of grace not of merite for life eternall is the meere gift of God through Iesus Christ Rom. 6.23 But the wages of sinne is death Where the Apostle doth set a manifest difference betweene the reward of the righteous and the iust recompence of the wicked for life eternall is the free and gracious gift of God not deserued but eternall damnation is the due debt of sinne Wherefore the Papists doe bid open battell to the Apostle in saying that the one is as due by debt as the other Argum. 2. Saint Paul sayth 2. Timoth 4.8 that there is a crowne of righteousnes layd vp for him which God the iust iudge shal giue him Ergo the crown is giuen not of mercie but of iustice as a wages and iust recompence to the Apostle Answ. God rendreth heauen as a iust Iudge not to the merite and worthines of our workes but to the merite and worthines of Christ and as due to vs by his promise made to vs in Christ. The reward therefore of heauen is of the mercie of God who hath freely promised it vs in Christ It is of his iustice in that he is faythfull and iust in keeping of his promise made to vs. So that it is a debt not in respect of any desert in vs but in regard of his owne promise As Augustine sayth Debitorem ipse se dominus fecit non accipiendo sed promittendo Non ei dicitur redde quod accepisti sed redde quod promisisti God hath made himselfe a debtor by promising not by receiuing any thing at our handes We say not to him render that thou hast receiued but giue that which thou hast promised in Psalm 83. The Protestants WE confesse a necessary vse of good workes As first they doe serue as notable meanes and instruments to set forth Gods glory by Math. 5.16 Secondly by them also our fayth is shewed published and made knowen for the good example of others Iam. 2.18 Thirdly our own conscience also is thereby quieted and our election daylie made more sure vnto vs we doe grow and increase in the certainty and assurance thereof 1. Pet. 1.10 But we acknowledge no power force or efficacie at all in them to deserue and merite any thing at the hands of God neither doth the scripture in any place so speake Argum. 1. If man consider his deserts he shall finde that he is worthy of nothing but death To vs sâ—yth the Prophet belongeth shame Dan. 9.9 There is nothing els by debt due vnto vs as Augustine also sayth Nihil praecesserat in meritis nostris nisi vnde damnari deberemus Nothing goeth before in our merites but that whereby we ought iustly to be condemned And agayne Omne peccatum nostrae est negligentiae omnis virtus sanctitas est Dei indulgentiae All euill and sin in vs is of our owne negligence all goodnes and holines of the free mercy of God Si misericordiae domini multae multus egò in meritis If the mercies of God be many my merites are many Gods mercies are our merites our due debts are nothing els but punishment for sinne Argum. 2. Betweene the desert or merite and the wages or recompence there ought alwayes to be some proportion a like stipend for a like labour But heauen without comparison exceedeth the worthines of our workes Ergo it is not giuen as a debt but as a free gift therefore the Apostle sayth that the afflictions that are present are not worthy of the glory that shall bee reuealed Rom. 8.18 Augustine sayth Quà m paruo constat regnum coelorum duob minutis emit vidua regnum coelorum How little doth the kingdome of God stand vs in a certaine widow for two mites bought the kingdome of heauen Shall we think that the widowes casting in of two mites deserued the kingdome of heauen Farre be it from vs so to think it is then a gift of â—auour and mercie not wages of debt Argum. 3. Saint Paul sayth Fayth is counted to him for righteousnes that worketh not Rom. 4.5 If it be of grace it is no more of workes for then grace were no more grace If of worke then not of grace for then worke were no more worke Rom. 11.9 We see that the righteousnes of fayth or of grace and the righteousnesse of workes cannot stand together nor be matched one with the other Our aduersaries haue here two euasions First they graunt that the beginning of our iustification which they call the first iustification is meerely of Gods grace neither can we haue any acceptable works before we are iustified but in the second iustification which is the increase of the former iustice a man may merite
of his abasing and humiliation Fulke annot in hunc locum as S. Paul saith That he made himselfe of no reputation and tooke vpon him the forme of a seruant Philip. 2.7 The Protestants THat Christ our Sauiour by the vertue of his death did ouercome hel and the deuill we doe verily beleeue which may be called a discent into hell that he also suffered the torments of hell vpon the crosse and so descended into hell for vs to abide that bitter paine which we had deserued to suffer eternally we doe also holde and teach for what rather may be called hell then the anguish of soule which he suffered when he being God yet complained that he was forsaken of God Furthermore if descending into hell be taken according to the Hebrew phrase For entring into the state of the dead so we also graunt that Christ descended into hell Fulk Act. 2. sect 11. But for the descending of Christ into hell after your sense to deliuer the Patriarkes from thence when you can proue it out of Scripture we will yeelde vnto you 1. The soule of Christ which he committed into his Fathers hands was in Paradise where he promised the theefe should be with him Luke 22.43 How then could his soule be three daies in hell as you affirme from the time of his death to his resurrection Fulke Luke 11. sect 4. Bellarm. answereth that it was not impossible that the soule of Christ should be in two places at once cap. 15. which is an answere not worthy to be answered for who hath taught them so boldly to builde their phantasies vpon Gods power hauing no warrant not assurance of his wil May not the Vbiquitaries by the same reason proue the omnipresence of Christs humanity because he is able to make his soule and body to be in many places at once as well as in two and so consequently by his power which is infinite as well in all places as in many 2. We beleeue that the Patriarkes and godly Fathers were in heauen or Paradise as well before the resurrection of Christ as after for in as much as they were iustified by faith in his blood they receiued the same crowne and reward of righteousnes that we doe being iustified by the same meanes This we haue proued more at large controu 9. quest 1. Wherefore seeing there were none in hell which they call Limbus Patrum to be deliuered there was no such cause why Christ should descend into hell Therefore he descended not to deliuer the Patriarkes that remained in darkenes 3. They agree not among theÌ„selues about this article of Christs descension to deliuer the Patriarkes Andradius saith it caÌ„not be proued out of Scripture but Bellarmine and our Rhemists doe bring their best arguments for it out of Scripture they alleadge also diuers causes of his descension the Romane Catechisme rendreth two reasons one to set the Patriarkes at liberty the other to manifest the power and vertue of his death in hell but that S. Paul saith was sufficiently manifested and made knowne vpon the crosse Colos. 2.15 Thomas Aquinas beside these addeth a third that as Christ died for vs to free vs from death so it was conuenient that he should descend into hell to deliuer vs from the descension into hell as though Christ by his death did not fully deliuer vs from eternall damnation Some other holde that Christ went thither to suffer the torments of hell that he might fully pay our raunsome by suffering the whole punishmeÌ„t due vnto mankinde but this is a very grosse and erronious opinion for Christ suffered fully in body and soule vpon the Crosse when he cried Consummatum est It is finished that is he had fully appeased the wrath of God by his sufferings Augustine saith plainely that he knew not what good Christ wrought for the iust soules that were in the bosome of Abraham when he descended into hell a quib eum secundum beatificaÌ„ praesentiam diuinitatis nunquam video recessisse From whom I finde hee was neuer absent or withdrew himselfe by the blessed presence of his diuine power Ergo in his iudgement Christ descended not to deliuer the Patriarkes And concerning the soule of Christ he writeth flatly Si mortuo corpore anima latronis ad Paradisum mox vocatur quempiam adhuc tam impium credimus qui dicere audeat quoniam anima Saluatoris nostri triduo illo corporâ—ae mortis apud inferos custodiae mancipetur If the soule of the theefe straightway being gone from the body was called vp to heauen is there any man so wicked to say that the soule of our Sauiour was kept three daies in the prison of hel By his sentence then the soule of Christ passed straight to heauen and descended not to hell AN APPENDIX CONCERNING the place of Hell The Papists THe place where damned spirites are tormented they say is about the center of the earth the lowest of all places and nothing lower then it Bellarm. de error 102 Christi anima lib. 4. cap. 10. Their Limbus Patrum the place of darkenes where the Fathers were before Christ is say they in the highest parte and as it were the brimme of hel Rhemist Luke 1â— 22 Betweene these two places there is a great gulfe or space and there is Purgatory Rhemist Luk. 16. sect 8. Wherefore they conclude veros inferos esse loca subterranea That the subterrestriall and infernall places doe properly make hell Bellarm. cap. 8. And so hell should be properly a place of punishmeÌ„t because of the farre distance from heauen whereas not so much the distance of place as the absence of Gods spirite and losse of his fauour maketh it a place of horror and miserie Argum. 1. Math. 12.40 As Ionas was three daies and three nights in the belly of the Whale so the sonne of man must be in the hart of the earth but the graue is not in the hart but the brimme of the earth Ergo we must needes vnderstand Hell which is in the midst of the earth Bellarm. cap. 12. Ans. 1. This place cannot otherwise be applied then to signifie the burial of Christ and his abode in the graue and his rising againe the third day of his soule it cannot properly be meant for Christ saith he will giue them the signe of Ionas in himselfe but a signe is conspicuous visible and apparent how could then the descending of his soule be a signe vnto them which they knew not neither could see But the laying of his body into the graue and the remaining there to the third day they were all eye witnesses of Also there is great affinity betweene the two Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a signe which is there vsed Math. 12.40 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth sepulchrum a graue the one word being fitly deriued of the other what better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then could he giue them then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his owne graue or Sepulchre Secondly to
be in the hart of the earth is nothing els but to be within the earth according to the Hebrew phrase as Exod. 15.8 The hart of the Sea that is within the Sea So Christs body was in the earth it lay hid as it were in the bowels of the earth 3. This exposition is against themselues for if Christ went downe to the very hart and midst of the earth which is the center then he descended to the place of the damned for neither Limbus Patrum nor Purgatory are in the center or lowest part of the earth by their opinion but they themselues holde the coÌ„trary for they say that Christ by descending deliuered soules out of the two vppermost hels Limbus and Purgatory but not out of the nethermost hell which is the place of the damned Rhemist Luke 16. sect 8. Also it should follow of this their interpretation that the soule of Christ was as long in hell as his body in the graue which is against the opinion of many Papists Argum. 2. Luke 8.31 The Deuils desired Christ that he would not send them into the deepe what is that els but the lowest region of the earth where hell is which Saint Paul calleth the lowest partes of the earth Bellarmine Ans. We deny not but that God hath prepared and that there is a place of vnspeakable torments ordeined for the deuill and his angels and all damned soules but that this place should be in the center of the earth the places alleadged proue not for the word Abyssus translated the deepe is sometime taken figuratiuely in a metaphore as Rom. 11.33 O the deepenes of the wisedome of God the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not much varying in signification from abyssus so the place of their punishment is saide to be a great depth that is a place of vnsearchable and vnspeakable miserie and horror Neither must this word abyssus of necessitie be referred to the earth for there are abyssi maris the depths of the Sea Exod. 15.8 as well as of the earth The lower places which S. Paul speaketh of Eph. 4. may be either vnderstood generally of the whole earth which is pars mundi infima the lowest part of the world or els of the great abasing of Christ from heauen to earth being God to become a seruant as also the graue of Christ was that lowest part of the earth for the Apostle saith in the comparatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lower not the lowest and so your vulgare Latine translateth inferiora not infima terrae but hel is the lowest part the graue is saide to be the lower The Protestants THat there is a locall place of torment prepared for the deuill and his angels we doubt not being so taught in the Scripture Math. 25.41 A place of darkenes 2. Pet. 2.4 Farre distant from the heauenly mansions of the blessed Luke 16.26 Neither doe we deny but that it may be in the earth or wheresoeuer els it pleaseth God but wheresoeuer hel is there is but one that deuision of hell into three or foure regions we vtterly condemne as a meere deuise of man without Scripture and this we say that the place of hell causeth not the torment but the wrath and curse of God for euen out of hel God may make a man to feele the torments of hell as we doubt not but our Sauiour Christ did for vs and our redemption vpon the crosse Argum. 1. It is possible to feele the paine of hell in the soule although not â—n the proper and appointed place of hell as Iob complaineth The arrowes of the Almightie are in me the venime thereof doth drinke vp my spirit and the terrors of God fight against me And therefore he saith his griefe was heauier then the sand of the Sea Iob. 6.4.14 Iob felt euen the hell of conscience in himselfe for the time yea our Sauiour bare the burthen of his fathers wrath vpon the Crosse as we haue shewed before Ergo it is not the place that maketh hell Argu. 2. Hell is nothing els as the Scripture defineth it but to be cast into vtter darkenes There shal be weeping and gnashing of teeth Math. 25.30.22.13 The darkenes causeth weeping horrible gnashing of teeth the vnspeakable punishment both of body and soule this darkenes is not the absence of the light of the sunne for neither shall the Saints in heauen haue that light because they neede it not Apoc. 22.5 And it shal be a place of darkenes to the damned angels which haue no vse of the Sunne light they also are reserued in chaines of darkenes Iude 6. as they are no materiall chaines so neither is it an outward darkenes but the absence of Gods fauour and the light of his countenance as the people are saide to haue sit in darkenes before the light of the gospell by the preaching of Iesus Christ did shine vnto them Math. 4.16 But they much more shal be and are kept in darkenes that are condemned to hell where they feele nothing but the horror of Gods wrath his eternall and endlesse curse with vnspeakable torments now in soule and afterward both in body soule without all comfort or hope of refreshing vtterly excluded from the presence of God wherefore it is not the place but the wrath of God and absence of his spirite that causeth such endlesse and vnspeakable punishment Argu. 3. As for your distinction of hell the brim whereof you say is Limbus patrum the middle parte Purgatory the lowest and nethermost hel it selfe the place of the damned in Augustines time it was not knowne for first that the bosome of Abraham was part of hell he vtterly denyeth Apparet non esse membruÌ„ inferorum tantae illius foelicitatis â—inum That bosome of so great blisse can be no meÌ„ber or part of hel Epist. 99. Again Purgatory he vtterly refuseth acknowledging but two places heauen for the faithfull hell for the damned and vnbeleeuers Tertium locum penitus ignoramus imo nec esse in scripturis sanctis inuenimus A third place we are vtterly ignorant of yea we finde in holy Scriptures that it is not August hypognost THE NINETEENTH CONTROVERSIE OF MATTERS WHICH ARE IN QVESTION concerning the diuine nature of Christ. THis controuersie containeth three Questions First whether Christ be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of him selfe Secondly whether he be mediator as God or man or as both Thirdly whether he haue by his desertes purchased any thing for himselfe THE FIRST PART WHETHER CHRIST be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of him selfe The Papistes error 103 THey deny that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of himselfe and affirme that he had not onely his person but his substance of his Father whereupon they are bolde to charge Caluine with blasphemy for saying that Christ is God of himselfe as well as the Father Rhemist Ioh. 1. sect 3. Argum. The word was with God to wit the sonne is with
was the duetie of Angels to worship him Ergo hee merited not his glorification by his death which was due vnto him euen at his first incarnation Argum. 3. If Christ merited his owne glorification then hee also merited the hypostaticall vnion that his manhood should bee ioyned to his Godhead in vnitie of person for his glory maiestie and power giuen to his manhood doth issue and arise from the vniting of his Godhead therewith in one person but his humanity deserued not to be vnited to the Godhead Nemo tam caecus est sayth Augustine No man is so blind that he dare say that Christ by his well liuing merited to be called the Sonne of God And hee prooueth it out of the first of Luk. vers 35. Therefore shall that holy thing bee called the Sonne of God not for any workes going before but because the holy Ghost came vpon her Wherefore the diuine glorie which Christ hath was not merited but his owne it was from the beginning which glory the humane nature in Christ is made partaker of not for any merite but because it is vnited to the Godhead in the same person through the abundant and vnspeakable grace and loue of God vnto mankinde which of his free grace rather tooke vnto himselfe the nature of men then of Angels Wherefore Christ by his perfect obedience and blessed sacrifice hath merited abundantly for vs remission of sinnes and eternall life but by his merites he hath gayned nothing for himselfe neither had he any respect to the bettering of his own estate in his sufferings but onely to pay a raunsome for vs. THE TWENTIETH GENERALL CONTROVERSIE CONCERNING THE COMMING OF CHRIST TO iudgement which appertaineth to his whole person as he is both God and man THis controuersie hath two partes First concerning the signes which must come to passe before his appearing Secondly of the time and maner of his appearing The first part contayneth three questions Frst whether the Gospell bee already preached to the whole world Secondly whether Henoch and Elias shall come in the flesh before the day of iudgement Thirdly of the great persecutions toward the end of the world THE FIRST QVESTION WHETHER the Gospel be already preached thorough the worlde The Papists error 106 THey denie that the Gospell hath beene already published to all nations of the worlde for there are many great countries which neuer heard of the Gospell as they affirme But before the comming of Christ to iudgement they say it shal be preached to the whole world Bellar. de Roman pâ—ntif lib. 3. cap. 4. Argum. 1. Math. 24.14 Christ sayth This Gospell of the kingdome shall be preached thorough the whole worlde for a witnes vnto all nations then shall the end come The end of the world shall immediately follow the generall preaching of the Gospell which if it hath been performed it is most like to haue been done in the Apostles time then the world should haue ended long agoe Bellarm. ibid. Ans. This word Then doth not alwaies in the scripture signifie a certaine and definite time presently to follow as Math. 9.1 Then he entred into a ship and so forth Luke also setteth foorth the same storie cap. 5.18 Then brought they a man lying in a bed But in saying Then they haue not relation to the same time for they keepe not the same order in rehearsing the storie Matthew setteth downe one thing that was immediatly done by our Sauiour Christ before and Luke another And so is the word Then vsed in other places not to describe a consequence of time with relation to that which went before but absolutely without any such respect to name the time present only wherein any thing is done So tunc then signifieth as much as in illo tempore in that time not which shall immediately follow vpon the generall publishing of the Gospel but which God hath appoynted We must also consider who it is that sayth Then namely God himselfe with whom a thousand yeares is as one day and one day as a thousand yeares Christ Then may come many hundred yeares after and yet it shall be true that then shall the end be But we rather take the first sense that Then is here taken indefinitely as it is thorough the whole chapter as vers 21. Then shall be great tribulation which cannot haue relation to that which he spake of before for then it must be vnderstoode of the destruction of Ierusalem but our Sauiour meaneth by Then the time towards the ende of the world as vers 29. Immediately after the tribulation of those dayes the Sunne shal be darkened Then shall the signe of the Sonne of man appeare Argum. 2. We see the Gospel hath been preached in great countreyes of late which neuer heard the Gospel afore as it is thought Rhemist Math. 24. sect 4. Ans. 1. They speake doubtfully they cannot tell as it is thought say they 2. They meane the preaching of their Friers in those newe found countreyes which was not the preaching of the Gospel but of vile superstition not to conuert the people to God but to robbe and spoyle them and make a pray of them killing slaying them without al mercy reade Benzo in historia noui orbis 3. We deny not but that the Gospell may be reuiued and renued in many countreyes where notwithstanding it was planted many yeares afore As this countrie of ours in ancient time called Britanie was first instructed in the faith by the preaching of Ioseph of Arimathea as Gildas saith or as Nicephorus saith by SimoÌ„ Zelotes yet after that the foundation of the faith thus begun it was confirmed afterward in king Lucius daies by the preaching of Fagane Damiane which at Lucius request were sent into the land from Eleutherius B. of Rome and so may it come to passe in other countreyes a second preaching therefore taketh not away the former but confirmeth and reuiueth it The Protestants THat the Gospell was by the Apostles preached to all the knowen and inhabited nations of the worlde we cannot but affirme being so taught by the scriptures Argum. 1. Our Sauiour saith to his Apostles Ye shal be my witnesses to the vttermost partes of the earth Act. 1.8 which is spoken to the persons of the Apostles not in them to all Pastors and preachers as some expound it for in the same vers there is mention made of the comming of the holy Ghost and howe first they should begin to witnesse at Ierusalem which things were indeede so accomplished in the Apostles Saint Paul also Rom. 10.18 expoundeth that place of the Psalme Their sound is gone forth into all the worlde of the Apostles Agayne seeing the Apostolicall calling and gift is now ceased neither are we to looke that men should be immediatly called from heauen and the preaching of the Gospell to all nations is an Apostolicall worke for the which the Apostles also receiued the gifts of tongues seeing now we haue neither Apostolike