themselues confesse and we denye not but it may better be made then the image of the Trinitie yet can there not be any true image of Christ as he was in forme of man for the image doth onely expresse his bodily shape not as he was God in the forme of man and so such a picture were dangerous to the weake and ignorant being a lying image shewing Christ onely as man who was both God and man And againe the image which is made of his bodily shape is no more the image of Christ then of any other man Fulk Act. 17. sect 5. But some will say if Christs image cannot conueniently be made because it expresseth not his Godhead by the same reason we cannot make a picture of a man because his soule being inuisible cannot be painted Ans. The reason is not alike for he that pictureth a man liuing setteth forth the life beautie and motion of the bodie by which effects by a consequent the soule is resembled which causeth and worketh these things in the bodie but in the bodily shape of Christ there cannot be made to appeare any such notorious signes of his Godhead 2. Though it bee not simply vnlawfull to expresse in painting the visible shapes that were shewed in vision to the Prophets if it be onely for vse and signification of the historie or if there be any other commendable vse yet to make those shapes for any vse of religion or seruice of God is abominable idolatrie Fulk ibid. Epiphanius sawe in a Church at Anablatha an image painted in a table as it had been of Christ or a Saint he tooke it downe and cut it in peeces affirming that it was contrarie to the scripture for any image of a man to hang in the Church of Christ. The Elibertine Councel Canon 36. decreed that no pictures should be made in Churches If no pictures much lesse carued images which are a more strong prouocation to idolatrie Augustine rendreth a reason why it is dangerous to haue images in Churches where there is yea but the least feare of superstition Quis orat intuens simulachrum qui non sic afficitur vt ab eo se exaudiri putet nec ab eo sibi praestari quod desideret putet Who sayth he prayeth beholding an image and is not so affected as though he were heard of it and hopeth not to haue that performed by it which he desireth Psal. 113. THE THIRD ARTICLE WHETHER THE images of Saints are to be worshipped The Papists error 40 THat images are to be reuerenced and worshipped so it be not with the diuine honour due vnto God it was concluded in the late Tridentine Chapter sess 25. confessed by our Rhemists Act. 17. sect 5. maintained by the Iesuites Bellarm. cap. 12. Argum. 1. The brasen serpent was worshipped of the people seeing it was set vp in a high place and gaue health to those that looked vpon it Ergo images may be worshipped Bellarm. The people also fell downe before the Arke and tabernacle and worshipped God Ergo lawfull praying to fall downe before a Crucifixe Rhemist annot Heb. 11.21 Ans. First it was not the serpent that healed thē but Christ who was thereby prefigured Iohn 3.14 The serpent was lift vp that the people might round about the better behold it and it sheweth forth also the lifting vp of Christ vpon the Crosse. It was not set vp to be worshipped neither was it worshipped till the people fell into superstition and offered incense to it and therefore because the people abused that monument Hezekiah brake it downe 2. King 18. Secondly it is not all one to fall downe before in or at the Arke and tabernacle and to worship God as to worship the Arke or tabernacle You doe not onely fall downe before a Crucifixe but worship it neither is it as lawfull to worship before a Crucifixe as it was before the tabernacle for the one was commanded of God the other is the superstitious deuise of men Argum. 2. As the image of Nabuchadnezzar was for his honour so the image of Christ is for his Rhemist Reuel 13.14 Ans. A good similitude if Christ himselfe had not forbidden so to be honoured and worshipped Argum. 3. Man is honoured because he is the image of God Ergo images of Saints to be reuerenced because they are their Images Bellarm. cap. 12. Ans. First man is a liuely image of Gods owne making images of Saints are the workes of men Secondly no image can so liuely represent a Saint being but a dead thing as man who hath a liuing soule is the image of God Thirdly we doe reuerence men with ciuill honour not with religious worship as they doe their images Fourthly though Gods image in man were to be worshipped yet it would not followe that Saints images should for all diuine worship belongeth onely to God but the Saints themselues though they were aliue are not to be worshipped much lesse their images Argum. 4. The chiefe Iconomachi that is enemies or oppugners of Idols say they are the Iewes Samaritanes Mahometanes yea the diuell himselfe loueth no images Bellarm. ibid. Ans. First it followeth not the Iewes and Turkes abhorre images and therefore Christians ought to loue them for the heathen hated many vices which are also to be abhorred of Christians Secondly they were not the first Iconomachi Image haters for Moses was an Iconomach when he caused the golden Calfe to be burnt to powder Hezekiah an Iconomach that brake downe the brasen serpent Iosiah an Iconomach that caused the Idols to bee destroyed 2. King 23. Nay God himselfe was the first Iconomach that forbiddeth Images and Idols to be made in the moral law Thirdly I pray you where did the Iesuite learne that the diuel hateth an image I am sure the scripture speaketh contrarie that what was offered to Idols was sacrificed to diuels 1. Corinth 10.20 The Protestants THat Images or Idols are not at all to be reuerenced or worshipped or to be made or set vp in Churches or in any other place for any religious or rather irreligious vse thus out of the holy scriptures we make it plaine Argum. 1. The making of any similitude or likenes to fall downe before it and worship it is flatly forbidden in the second commandement Exod. 20. Ergo they are not to be worshipped So likewise Deut. 4.15 Isai. 40.18 and in many other places in the old Testament Worshipping of Images which is idolatrie manifestly forbidden in the new Testament Rom. 1.23 1. Corinth 10.20 1. Iohn 5.21 Ergo not lawfull Ans. One Catharinus a great Papist sayth that the commandement in the lawe against images was but temporall and to continue but till the establishing of the new Testament But Bellarmine vtterly misliketh this answere being most absurd for the morall lawe is perpetuall De imaginib sanct lib. 2. cap. 7. They doe giue therefore a more deliberate answere that the scriptures doe reproue and condemne the idolatrie of the heathen which
more then was in the fountaine or originall seeing he receiued all from thence 3 What maketh this place I pray you for the power of externall iurisdiction Here it is saide that God gaue of his spirit to seauentie Elders and rulers of the people and enabled them for their office endued them with wisdome and knowledge and dexteritie in iudging of the people this maketh nothing for their purpose vnlesse they will also say that there is a secret influence of knowledge and wisdome deriued from the Pope to all other Bishops whereby they are made able to execute their office but I trow they will not say so for Alphonsus de castro truly saith of the Popes of Rome constat plures eorum adeo esse illiteratos vt grammaticam penitus ignorent it is certaine that many of them were so vnlearned that they hard and scant knew their grammar 4 The argument followeth not from one particular countrie as this was of the Iewes to the vniuersal Church that because the seauentie Elders receiued iurisdiction from Moses yet that cannot be proued out of this place for they were rulers before and commaunders of the people the were now but inwardly furnished and further enabled yet it were no good reason that therefore the Ecclesiasticall Ministers ouer the whole Church should receiue their power from one 5 Neither doth it follow that because the Prince and ciuill Magistrate may bestowe ciuil offices create Dukes Earles Lords constitute Iudges Deputies Lieutenants by his sole authoritie that by the same reason Ecclesiasticall ministers should receiue their power office from their superiors for although the Church from ancient time hath thought it good to make some inequalitie and difference in Ecclesiasticall offices for the peace of the Church yet the superiors haue not such a soueraigntie and commaunding power ouer the rest as the Prince hath ouer his subiects The Protestants THat Bishops haue not their Ecclesiastical iurisdiction from Rome but do as well enioye it by right of their consecration election institution in their owne precinctes circuites prouinces cities townes yea as the Pope doth in his Bishopricke and by much better right if they be good Bishops and louers of the truth thus briefely it is proued 1 The Apostles had not their iurisdiction from Peter but all receiued it indifferently from Christ this the Iesuite doth not barely acknowledge but proueth it by argument against the iudgement of other Papists cap. 23. Ergo neither Bishops are authorised from the Pope though he were Peters successor for if he were to graunt it for disputation sake he is no more to the Bishops of the Church then Peter was to the Apostles If hee gaue not the keyes to the Apostles neither doth the Pope Saint Peters successor to the Bishops the Apostles successors for they may with as great right challenge to bee the Apostles successors as he can to be Saint Peters Nay the Apostles gaue no power or iurisdiction to the Elders and pastors whom they ordained Act. 20.28 Take heede to the flocke ouer the which the holy Ghost hath made you Bishops or ouerseers and Ephes. 4.11 Hee hath giuen some to bee Apostles some Prophets some pastors and teachers so then the pastors and teachers though ordained by the Apostles yet had their calling and office frō God and not from the Apostles much lesse now can they receiue their power from any no not from the Pope for he is no Apostle no nor Apostolike man hauing left the Apostolike faith 2 Augustine saith Solus Christus habet authoritatem praeponendi nos in ecclesiae suae gubernatione de actu nostro iudicandi de baptis 2.2 Onely Christ hath authoritie saith hee to preferre vs to the gouernement of the Church and to iudge of our dooings the pastors then of the Church haue the keyes of the spirituall regiment from Christ himselfe not from the Pope or any other THE EIGHT QVESTION OF THE temporall iurisdiction and power of the Bishop of Rome THis question hath two partes first whether the Pope in respect of any spirituall error 51 iurisdiction haue also the chiefe soueraigntie in temporall and ciuill matters and so to be aboue Kings and Emperors secondly whether the Pope or any Bishop may be the chiefe Lord and prince ouer any Countrie Citie or Prouince THE FIRST PART WHETHER THE Pope directly or indirectly haue authoritie aboue Kinges and Princes The Papists THe Papists of former times were not ashamed to say that the Pope is the Lord of the whole Church as Panormitane in the Councell of Basile Fox page 670. Yea Pope Innocentius the third said writing to the Emperor of Constantinople that as the Moone receiued her light from the Sunne so the imperiall dignitie did spring from the Pope and that the papall dignitie was seuen and fortie times greater then the imperiall yea Kinges and Emperors are more inferior to the Pope then lead is to golde Gelasius distinct 96. But our later papists ashamed of their forefathers arrogancie in wordes seeme to abate somewhat of their proud sentence but in effect say the same thing For they confesse that the Emperor hath his office and calling of God and not from the Pope neither that the Pope directly hath any temporall iurisdiction but indirectly hee may depose Kinges and princes abrogate the lawes of Emperors and establish his owne he may take vnto himselfe the iudgement of temporall causes and cite Kings to appeare before him yet not directlie saith the Iesuite as hee is ordinarie Iudge ouer the Bishops and whole Clergie yet indirectlie as hee is the chiefe spirituall Prince hee may doe all this if hee see it necessarie for the health of mens soules And so in effect by their popish indirect meanes they giue him as great authoritie as euer hee vsurped or challenged Bellarmine lib. 5. cap. 6. 1 The Ecclesiasticall and ciuill power doe make but one bodie and societie as the spirite and the flesh in man Now the Ecclesiastical power which is as the soule and spirite is the chiefe part because it is referred to a more principall end namely the safetie and good of the soule the other is as the flesh to the spirite and respecteth but a temporall end as the outward peace and prosperitie of the common-wealth Ergo the spirituall power is chiefe and may commaund the other Bellarm. cap. 7. Ans. First it is a very vnfit and vnproper similitude to compare these two regiments to the soule and the bodie for by this meanes as the spirite giueth life to the bodie and euery parte thereof so the ciuill and temporall state should receiue their office and calling from the Ecclesiasticall which the Iesuite himselfe denieth and so directly the one should rule the other for the soule directly I trow not indirectly moueth the body and gouerneth it But if wee will speake as the Scripture doth we make all but one bodie and it is the spirit of Christ who is the head that giueth
effectuall power to euery parte Ephes. 4.15.16 2 It is false that the ciuill magistracie onely concerneth the outward and temporall commoditie onely for vnto Princes also is committed the chiefe care of religion and the worship of God They are to see true religion aduaunced yea to watch ouer Ecclesiasticall ministers and to charge them to looke to their offices the Prince is Gods minister for the wealth both of the soules and bodies of his subiects And therefore Saint Paul exhorteth to pray for Kings and gouernours that wee may liue not onely a peaceable life but in all godlines and honestie 1. Timoth. 2.2 Ergo it is parte of the magistrates office as to procure the peace of the people so to haue a care of their godlie life Wherefore it is false as the Iesuite supposeth that the chiefe ende of the ciuill gouernement is onely outward and temporall Ergo his argument is nothing worth 2 Azariah the high Priest droue Vzziah the King out of the temple when hee would haue burned incense and caused him to goe out of the citie and dwell apart 2. Chron. 26. Iehoiada likewise deposed Athalia 2. King 11. Ergo the Pope may depose wicked and vngodly Princes Bellarmine cap. 8. Answere First wee denie that there is now or ought to bee any such high Priest in the Church of God to haue the chiefe authoritie in spirituall matters as there was in the lawe for hee was the type and figure of Christ who is our high Priest and chiefe Bishop Secondly these examples doe not excuse the Popes tyrannie who hath deposed rightfull Kinges and Emperors and better then himselfe as Pope Zacharie deposed Childericus the French King and set vp Pipinus Gregorie the seuenth set vp Rodolphus against Henricus the fourth the Emperor Pope Paschalis set vp the sonne of the saide Henricus against his father But we will answere more particularly to these examples To the first First it was not the sole act of Azariah the high Priest but there were 80. Priests that ioyned with him beside and they all spake to the King this example therefore maketh nothing for the sole authoritie of the Pope who saith that he may depose the Emperor himselfe without any Councell Innocent 4. Secondly they did not depose Vzziah they onely withstoode him according to the lawe of God because hee vsurped the priests office so ought faithfull Bishops and pastors euen to reproue the greatest Magistrates for the manifest contempt and open breach of Gods lawe Neither did they constraine the King to goe forth before they saw the iudgement of God vpon him for the text saith they compelled him to go forth because the Lord had smitten him they saw the leprosie to rise vp in his face vers 20. This therefore was the extraordinarie iudgement of God and not of the high priest Thirdly he was not deposed from the Kingdome though he dwelt alone his son did execute the office only for him and raigned after him for being a leper by the law he was to dwell apart Leuit. 13.46 Here was nothing done we see by the sole authoritie of the high Priest but they had the manifest and direct lawe of God vnto the which their Kings also were subiect To the second example we answere First Athaliah was a tyrant and an vsurper and ought not to raigne and therefore was iustly deposed Secondly Iehoiada did it not by his owne power but assembled the Fathers and Princes of the land 2. Chron. 22.2 He shewed them the young King and they made a couenant with him Iehoiada onely gaue directions the King being now knowen vnto them vnto the Captaines and gouernours Thirdly they had the flat word of God for that action The Kings sonne must raigne as the Lord hath saide concerning the sonnes of Dauid ver 3. So when the Pope hath any such warrant from God he may doe as Iehoiada did The Protestants THat the Pope or any other person Ecclesiasticall hath no manner of temporall iurisdiction either directly or indirectly ouer Kings Princes Emperors but ought of right to bee subiect to them and their lawes it is thus proued 1 By the same reason whereby the Iesuite proueth that the Pope directlie hath no temporall iurisdiction we will conclude that neither indirectlie can he haue any and so none at all Christ while he liued vpon earth tooke vpon him no temporall iurisdiction either directly or indirectly he refused to bee a King Iohn 6. Nay hee would not bee a Iudge in ciuill matters as in deuiding the inheritance being thereto required Luke 12.13 Hee payed poll money Matth. 17. hee did submit himselfe to the iudgement of Pilate an heathen Iudge therefore seeing Christe vsed no such temporall iurisdiction neither can any Minister of Christe for the seruant is not aboue the Master Onely Antichrist dare presume beyond the example of Christ. 2 The Fathers of Basile doe vrge that place of Saint Peter 1. Epist. 5.2 against Panormitane who had vnaduisedly sayd that the Pope was Lorde of the Church But the Apostle saith Feede the flocke of Christ not by constraint but willinglie not as Lordes ouer the Lordes inheritance verse 3. But the Pope contrariwise vseth all forceable constraining and tyrannicall meanes killing slaying imprisoning deposing those that will not obey him who calleth himselfe chiefe Lorde and Magistrate of the whole Worlde Surely this is Antichrist and not the Minister of Christ or successor of Saint Peter whose counsaile he refuseth to followe and obey 3 Let but the stories of former times bee searched there wee shall finde how wickedly and insolently the Popes behaued themselues towards Kings and Emperors Pope Alexander caused Henry the second to doe penance for Beckets death and to bee displed of the Monkes Innocent the third caused King Iohn to kisse the feet of the Bishop of Canturburie his own subiect Alexander the third did tread vpon Emperor Frederick his neck Pope Innocent spoyled Frederick the second of his Empire caused him to bee poysoned and his sonne Conradus to be beheaded and these Emperors were deposed by the Popes in order Henricus 4. Henricus 5. Frederick 1. Philippus Otho the 4. Frederick 2. and Conradus his sonne It is not good they say to put a sword into a mad mans hand and thinke you not that these Popes vsed the temporal sword very discreetely which they thus vsurped making fooles and slaues of Emperors as Pope Adriane did that rebuked Frederick the first because he held his stirrup on the wrong side and did excommunicate him for setting his name before the Popes in writing Thâ— very insolent diuellish and Antichristian practise of this their temporal power sheweth from what originall it commeth euen from the father of pride Lastly Augustine saith writing vpon those words Rom. 13. Let euery soule be subiect to the higher powers Si quis putat quia Christanus est non sibi esse vectigal reddendum aut tributum aut non esse exhibendum honorem debitum
power for he was not quickned or restored to life by his humane soule but by his diuine power his soule was ioyned againe to his bodie Augustine also giueth another reason why he cannot be said to be quickned or made aliue in spirit that is in his soule for then he must haue died before in soule But Mors animae peccatum est à quo ille immunis fuit But the death of the soule is sinne from the which Christ was free 2 The Apostle speaketh onely of those which were incredulous and disobedient not of the faithfull such as the Patriarkes were and Prophets Yea sayth Bellarm. they might be vnbeleeuers at the first but after repented before they dyed Ans. Then the Apostles comparison could not hold if any were saued without the Arke for as then eight persons onely were saued all without the Arke perished so now without baptisme and faith of the Church for by baptisme he vnderstandeth not the washing of water but the inward grace of the spirit none can be saued If then any were saued out of the Arke there may now also be saluation out of the Church Augustine also sayth Ii modò qui non crediderunt Euangelio illis intelligantur esse similes qui tunc non crediderunt cum fabricaretur arca They which now beleeue not the Gospell are like to them which beleeued not then while the Arke was in making And they which doe now beleeue and are baptized are like to those which then were saued in the Arke Augustine thinketh therefore that they were incredulous persons and vtterly perished both bodie and soule And so is our opinion 3 The text saith not he went and deliuered but went and preached for Augustine calleth it an absurd thing to thinke that the Gospell was preached to them that were dead which in their life time were incredulous for if the Gospell bee preached in Hell sayth he it would followe that it is not necessarie it should be preached here in the world if men when they are dead may heare it and be conuerted And againe it would ensue sayth he that there should bee a Church in hell for where the word is preached there is a Church Wherefore he concludeth that it must needes be vnderstood of Noah his preaching in the spirit and power of Christ Arcae fabricatio praedicatio quaedam fuit The building of the Arke was a kinde of preaching Epistol 99. So also he expoundeth that 1. Pet. 4.6 The Gospell was preached to the dead Ex circumstantia loci apparet eum intelligere eos qui nunc mortui sunt sed olim in vita Euangelium audiuerunt Commentar in epistol ad Roman 4 The text is not that were in prison but doth better beare this sense that are So the Apostles meaning is this that they which were incredulous and disobedient in time past when Noah in the spirit of Christ or Christ by his spirit in Noah preached to the world were then destroyed in the flood now for their increduliti◠are punished in the prison of hell The Protestants THat the holy Patriarkes Fathers and Prophets dyed in the same faith before the comming of Christ which all true Christians doe now hold and were presently receiued into the ioyes of heauen and not kept in any infernall place or dungeon of darknes thus it is proued 1 They had all faith and beleeued in Christ yea the same faith that is now preached as it is defined by the Apostle Heb. 11.1 They also by this faith obtained remission of sinnes Rom. 4.7 Blessed are they whose iniquities are forgiuen as it is alleadged out of the Psalme Ergo they were blessed but out of the kingdome of God there was no blessednesse to be found therefore they also went to heauen 2 If the heauens were not opened before Christs ascension as the Rhemists affirme then none went to heauen before Christ ascended But that is false Henoch and Elias by their owne confession were taken vp into Paradise so was the soule of the theefe vpon the Crosse. But Paradise is heauen yea the third and the highest heauen as S. Paul calleth it 2. Corinth 12.4 And so Augustine expoundeth that place Voluit Deus Apostolo demonstrare vitam in qua post hanc vitam viuendum est in aeternū The Lord would shew vnto the Apostle that life wherein after this life we shall liue and remaine for euer De Gene. lib. 12.28 These three therefore went to Paradise which is no infernall or place of darknesse but a Celestiall habitation of ioy light and felicitie They were not then in Limbo Patrum in the dungeon of the Fathers Wherefore we conclude there was accesse to heauen before the ascension of Christ. 3 The Fathers and Patriarkes before Christs comming were in Abrahams bosome but that was no infernall place or prison such as they imagine Limbus Patrum to be Augustine proueth that it could not be membrum or pars inferorum a member or part of Hell or any infernall place as the Iesuits hold First the text saith there is magnum chaos a great gulfe a great distance betweene Luk. 16.26 and vers 23. The rich man sawe Abraham a farre off wherefore it is not like that both those places should be infernall Secondly Abrahams bosome was quietis habitatio faelicitatis sinus a place of rest and blisse but so is not any infernall place where there is horror and darknesse Thirdly the place where the rich man was is called Hell or infernall there is no such thing sayd of Lazarus that he was in any lower place but aboue in some high and farre distant place for the rich man is sayd to lift vp his eyes Augustine then concludeth Ne ipsos quidem inferos vspiam scripturarum locis in bono appellatos reperire potui Epistol 99. I doe not finde that this word infernall is taken any where in the scriptures in the good part And therefore the bosome of Abraham being a place of rest sayth he cannot be any infernall place AN APPENDIX OR APPERTINANCE OF THIS question concerning the apparition of Samuel The Papists THey hold opinion that it was the very soule of Samuel that appeared at the error 10 witches house at Endor vnto Saul and vse it as an argument to proue that the soules of the Patriarkes were not in heauen but in some infernall place before Christs comming because Samuel ascended out of the earth Bellarm. De Christ. anim lib. 411. Argum. 1. Because he that appeared to Saul is called Samuel in the text Augustine answereth that the Images of things are called by the names of the things themselues as Genes 41. Pharao sayd he sawe eares of corne and fat and leane kine in his dreame when they were but the images of such things So the diuell because he appeared in the shape of Samuel Samuel himselfe is sayd to be seene Ad Simplicianum lib. 2. quaest 3. Argum. 2. Ecclesiastic 46 It is set downe as a commendation of Samuel
people What this singulatim credere meaneth he sheweth a few lines after Quicquid cum loquor agnoueris in te quisquis expertus â—s crede contingere omnibus qui de manu inimicoruÌ„ precioso sanguine redimuntur That which I say thou that hast the experience thereof in thy selfe knowe that it is common to all that are redeemed by that precious blood Ergo euery man must haue a particular feeling and experience of his redemption in himselfe The Papists 2. FAith a man may feele and knowe to bee in himselfe because it is an act onely of vnderstanding but a man cannot bee assured thereby that error 77 his sinnes are forgiuen him or that he is in the state of grace Rhemist 2. Corinth 13. sect 1. The Protestants Ans. WE see what a poore miserable faith the faith of popish Catholikes is They say it is but a bare act of the vnderstanding which bringeth with it no certaintie or assurance of saluation But the Apostle Hebr. 11.1 defineth faith after another sort It is the ground of things hoped for and the euidence of things not seene Faith then hath two parts as it worketh the euidence and knowledge of heauenly things in the vnderstanding so also it begetteth a strong hope and perswasion in the heart of the promises of God it is not therefore onely an act of the vnderstanding Argum. But that by a liuely and true faith men may knowe that they are in grace and may bee assured of saluation Saint Paul teacheth Proue your selues whether you be in the faith know ye not how that Iesus Christ is in you vnlesse yee be reprobates 2. Corinth 13.5 By faith therefore wee may knowe whether Christ bee in vs Ergo whether wee are in the state of grace for Christ dwelleth onely by faith in the elect and such as shall be saued Ephes. 3.17 Augustine Vnusquisque inspiciat se intus appendat se probet se in omnibus factis suis fides quae operatur per dilectionem si in vobis est iam pertinetis ad praedestinatos Let euery man looke into himselfe examine proue himselfe if faith working by loue bee in you euen now yee doe belong to the number and companie of the predestinate Ergo by a liuely faith men may bee assured of their election THE SECOND PART OF THE DIVERS kindes of faith The Papists error 78 1. THere is a kind of faith called fides implicita the faith of simple men and idiots who although they are not able to giue a reason of their beleefe yet it is enough for them to say they are Catholike men that they wil liue and dye in that faith which the Catholike Church doth teach Rhemist Luk. 12. sect 3. This implicite faith which they say is sufficient for common Catholikes is nothing els but to beleeue as the Church beleeueth though they knowe nothing themselues particularly The Protestants AS before they spoyled faith of the better part thereof which is a stable and certaine perswasion of the heart so now also they robbe it of the other part which is an euidence and light of spirituall knowledge for faith cannot stand with ignorance but necessarily bringeth with it an illumination of the mind as it worketh stablenes in the heart Argum. Wherefore it is not enough for a Christian to say he beleeueth as the Catholike Church beleeueth for we must be readie to giue account to euery one that asketh of that hope that is in vs 1. Pet. 3.15 Ergo euery true Christian must be able to giue account of his beleefe Augustine writeth Ita apud omnes vulgatam confirmatam esse catholicam fidem vt nec notitiam possit fugere popularem That the Catholike faith was so common and so plaine that it could not bee hid euen vnto the popular sort For now in these dayes the prophecie of Ieremie ought to bee fulfilled They shall all knowe me from the least of them to the greatest Hebr. 8.11 The Papists error 79 2. THey affirme that the faith of miracles spoken of 1. Corinth 12.9 is of the same substance with the common iustifying faith it differeth onely in an accidentall qualitie of more feruor deuotion and confident trust Rhemist ibid. Yea that faith which Saint Iames calleth a dead faith is notwithstanding a true faith and the same which is called the Catholike faith and which the Apostle defineth Hebr. 11. and in substance all one with that which iustifieth Rhemist Iam. 2. sect 11. The Protestants FIrst the faith of miracles and the iustifying faith are not all of one nature because the faith of miracles may bee in wicked men Matth. 7.23 The iustifying faith can be in none but those that shall be saued Mark 16.16 They that beleeue shall bee saued But what intolerable boldnes is this to ascribe greater confidence and trust to that faith which may be in wicked men then to the true iustifying faith in the elect Secondly the dead faith that Saint Iames treateth of is not of the same nature with the iustifying faith nor that faith which is handled Heb. 11. For by that faith the Patriarkes pleased GOD and beleeued that hee was a rewarder of those which sought him verse 6. But this dead faith hath no such operation Againe it is great blasphemie to make this dead faith and a liuely iustifying faith of one and the same kinde and nature for as a dead man cannot be said properly to bee a man no more can a dead faith bee properly called a faith Nay further the faith of diuels and the faith of Saints cannot bee of one nature and substance but this dead speculatiue faith may be in diuels Iam. 2.19 Ergo it is a blasphemous assertion that these two faiths are all of one Augustine saith Discerne fidem tuam a fide daemonum daemones credunt quod oderunt distinguit Apostolus fides quae operatur per dilectionem Discerne thy faith from the faith of diuels the diuels beleeue that which they hate The Apostle doth distinguish them faith which worketh by loue Ergo a dead faith which is fruitelesse and worketh not by loue is the faith of diuels and so not of one nature with a true iustifying faith THE THIRD PART WHEther charitie be the forme of iustifying faith The Papists IT is so affirmed by our Rhemistes Iam. 2. sect 11. Faith being formed error 80 and made aliue by charitie iustifieth Loue is not as the instrument whereby faith worketh but as the proper forme Tapper ex Tileman Heshus de fide err 7. Argum. Saint Iames saith As the bodie without the spirite is dead so faith without workes is dead 2.26 But the soule or spirite giueth the forme and life to the bodie Ergo so doe the workes of charitie to faith Rhemist The Protestants Ans. WE must consider of what kinde of faith Saint Iames speaketh not of a liuely or iustifying faith but of a dead faith which in deede is no faith neither can possiblie receiue any
life or quickening to bee made a true and right faith The words then are thus to be read and distinguished So faith without works is dead that is this kinde of faith which neither worketh nor euer shall Not thus Faith is dead without workes as though a true faith were quickened by works But euen as the bodie is dead hauing neither soule nor the operations thereof life motion sense so this vaine speculatiue kinde of faith is dead both wanting the spirite and soule that is hauing not one sparke of true faith neither the operations and fruites thereof which a liuely faith sheweth by loue as the soule worketh life and motion in the bodie for a liuely faith can neuer bee without workes And a dead faith will neuer haue workes but remaineth dead for euer Wee must not therefore thinke that it is one and the same faith which sometime is dead without workes and againe is made aliue and quickened when workes come But wee must vnderstand two kindes of faith one altogether voide of good workes which is onely a faith in name and a verie dead faith Another is a liuelie faith alwaies working and this can neuer become a dead faith so neither can the other bee euer made a liuelie faith Argum. That charitie is not the forme or any cause of faith but the effect rather and fruite thereof we doe learne out of the word of God Christ saith Iohn 3.18 Hee that beleeueth shall not bee condemned but is alreadie passed from death to life Iohn 5.24 Faith then is able to saue vs and alone iustifieth vs before God without loue which alwaies foloweth a true faith but is not ioyned or made a partner with it in the matter of iustification But faith could doe nothing without the forme thereof Ergo charitie is not the forme of faith Saint Paul also faith Faith which worketh by loue Galath 5.6 The being and substance of faith is one thing the working another Loue onely concurreth with faith in the working it is no part of the essence or being of faith August Ea sola bona opera dicenda sunt quae fiunt per dilectionem haec necesse est antecedat fides vt inde ista non ab istis incipiat illa Those onely are to bee counted good workes which are wrought by loue faith of necessitie must goe before for they must take their beginning from faith and not faith from them Faith then goeth before loue that worketh therefore loue is not the forme of faith for forma prior est re formata the forme should goe before the thing formed THE FOVRTH PART HOW MEN are iustified by faith The Papists WEe are saide to bee iustified by faith because faith is the beginning error 81 foundation and the roote of iustification Concil Triden sess 6. cap. 8. Faith then by their sentence doth not fully iustifie the beleeuer but is the beginning way and preparation onely to iustification Andrad ex Tilem de fide err 11. Rhemist Rom. 3. sect 3. The Protestants FAith is not the beginning onely of our iustification but the principall and onely worker thereof neither are wee iustified in part or in whole by any other meanes then by faith Argum. He that is at peace with God is fully and perfectly iustified his conscience cleared and his sinnes remitted But by faith wee haue peace of conscience Ergo by faith wee are fullie and perfectly iustified Rom. 5.1 The Scripture also faith The iust man shall liue by faith Rom. 1.17 But wee liue not by iustification begun onely but perfited and finished Ergo our full iustification is by faith Augustine vpon these words Iohn 6.29 This is the worke of God that yee beleeue c. Si iustitia est opus Dei quomodo erit opus Dei vt credatur in eum nisi ipsa sit iustitia vt credamus in eum If iustice or righteousnes bee the worke of God how is it the worke of God to beleeue in him vnlesse it be righteousnes it selfe to beleeue in him See then it is not initium iustitiae credere sed ipsa iustitia it is not the beginning of iustice to beleeue but iustice and righteousnes it selfe THE FIFT PART WHETHER faith bee meritorious The Papists BY faith we doe merite eternall life Catechis Roman p. 121. ex Tilemann de error 82 fide err 20. Rhemists also ascribe meriting to faith Rom. 3. sect 3. Argum. Faith is a worke Ergo if we be iustified by faith wee are iustified by workes and soe consequently by merite The Protestants Ans. FAith in deed is a worke but not any of our owne works it is called the worke of God Iohn 6.29 God doth wholly worke it in vs Ergo wee cannot merite by it Argum. Saint Paul saith Ephes. 2.8 By grace are you saued through faith not of yourselues for it is the gift of God not of workes least any man should boast himselfe Faith then is no meritorious cause of our iustification but onely an instrumentall meanes whereby we doe apprehend the grace of God offered in Christ God giueth both faith and the end of faith Vtrumque Dei est as Augustine saith quod iubet quod offertur Beleeue and thou shalt be saued both come of God the thing commanded that is faith and the thing offered namely saluation Ergo all is of grace THE SIXT PART WHETHER to beleeue bee in mans power The Papists RHemist Act. 13. sect 2. giue this note that the Gentiles beleeued by their error 83 owne free will though principallie by Gods grace therefore to beleeue partly consisteth in mans free will though not altogether this is their opinion The Protestants FAith is the meere gift of God Ephes. 2.8 and wholly commeth from God it is not either in part or whole of our selues Argum. Rom. 11.36 Of him through him and for him are all thinges Ergo fidei initium ex ipso neque hoc excepto ex ipso sunt caetera Therefore saith Augustine the beginning of our faith is of him vnlesse wee will say that all things else are of God this onely excepted And afterward hee sheweth that our faith is wholly of God not part of him part of our selues Sic enim homo quasi componet cum Deo vt partem fidei sibi vendicet partem Deo relinquat So man shall as it were compound with God to chalenge part of faith to himselfe and leaue part for God THE SEVENTH PART WHEther faith may be lost The Papists error 84 A Man may fall away from the faith which once truely he had as Saint Paul saith of some They had made shipwrack of faith 1. Timoth. 1.19 Rhemist ibid. Ergo true faith may be lost The Protestants Ans. THe Apostle saith Some hauing put away a good cōscience made shipwrack of faith Such a faith in deed that hath not a good cōscience may be lost for it is not a true liuely faith but a dead fruitelesse faith Argum. But hee that once
the holy and blessed babe in the constitution both of bodie and soule excelled the common condition of all other infants for as he was voyd of originall sinne so he was without the effects and fruites thereof which doe shewe themselues in children for neither suffered he the like pangs and infirmities in bodie being in his infancie as other children doe that are vexed and tormented in bodie neither was he subiect to the vnreasonable and brutish motions of the minde which are in children Therefore Augustine sayth Hanc ignorantiam animi infirmitatem quam videmus in paruulis nullo modo fuerim in Christo paruulo suspicatus This kind of ignorance and infirmitie of minde which is in children I cannot thinke to haue been in the babe Christ. And what ignorance and infirmitie he meaneth afterward he expresseth Cum motibus irrationabilibus perturbantur nulla ratione nullo imperio cohibentur When their brutish and vnreasonable motions come vpon them they are ruled neither by reason nor any other gouernment These infirmities both in bodie and soule wee denye to haue been in Christ and yet we doubt not to conclude that as Christ grewe in stature of bodie as Augustine sayth Mutationes aetatum perpeti voluit ab ipsa exorsus infantia He passed through the ages of mans life beginning with his infancie so likewise as the scripture sayth he increased in wisedome Luk. 2.52 AN APPENDIX OF THE MANNER of Christs birth The Papists THey say Christ came out of his mothers wombe the clausure not stirred as error 99 he passed thorow the doores when he came in to his disciples the doores being shut Iohn 20.19 and as he passed thorow the stone arising out of the Sepulchre Rhemist annot Iohn 20. sect 2. Bellarm. de Eccles. lib. 4. cap. 9. The Protestants 1. IT can neuer be proued that Christs bodie came either thorowe the wood of the doores or thorowe the stone of the Sepulchre or clausure of his mothers wombe And concerning the last the scripture is euident to the contrarie where it is sayd that our Sauiour Christ was presented to the Lord according as it is written Euery male that first openeth the matrix c. Luk. 2.29 2. We graunt that both the birth of Christ his rising out of the graue his comming in the doores being shut was strange and miraculous because one substance gaue place to another for a time and after the passing of his bodie the place remained whole and shut as before but not in the very instant of passing The red sea gaue place to the Israelites while they passed and closed together againe so did the prison doores open miraculously to the Apostles Act. 5.19 An incredulous Iewe seeing the eare of Malchus so soone healed would not haue thought that Peters sword went betweene it and his head as we are sure it did So we say concerning the birth of Christ that the place gaue way while he passed and closed vp afterward againe as before Augustine bringeth in Christ thus speaking Ego viam meo itineri praeparaui and a little after transitu meo illius non est corrupta virginitas I made a way for my selfe out of the wombe neither by my passage was her virginitie lost Christ had a way out of his mothers wombe but if the clausure had not giuen place there had been no way made Againe he sayth 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 no where then are they not at all But the Papists in saying that Christ went thorow the very substance and corpulence of things doe take away from his bodie his proper place for two substances cannot be in one place and therefore they destroy the nature of his bodie THE THIRD PART WHETHER CHRIST suffered in soule The Papists THey vtterly denie that Christ felt any paine or anguish in soule vpon the error 100 Crosse otherwise then for griefe of his bodily torments but doe charge them with horrible blasphemie that doe so affirme Rhemist Math. 27. sect 3. 1. The scripture doth ascribe the worke of our redemption and reconciliation only to the blood of Christ vpon the Crosse Coloss. 1.20 Ephes. 1.7 Ergo the death of the bodie of Christ without any further anguish in soule was sufficient Bellarm. de Christi anima lib. 4. cap. 8. Ans. 1. By the blood of Christ vpon the Crosse must needes bee vnderstood all the parts and circumstances of his passion both his sufferings in bodie and soule for if it should be vnderstood properly the blood of Christ onely were sufficient and so his bodie and flesh should be excluded and if the shedding of his blood be taken simply we shal finde that it was no part of his death for his side was pearced whereout issued water and blood after he had yeelded vp the ghost and all the torments of death were past yea after he had vttered these words vpon the Crosse It is finished that is he had payd the full raunsome for mankind Iohn 19. vers 30.34 Wherefore by his blood must be vnderstood by a Synecdoche when one part is taken for the whole all the other paines and torments which he suffered in his flesh Secondly yea and the paines of the soule to are by that speech fitly expressed for the blood of euery creature is the life thereof Genes 9.4 Leuit. 17.14 But the soule is the life of man Ergo not vnproperly by the shedding of Christs blood euen the vexation and at the last the expiration of his soule and so his whole passion both in body and soule is signified Wherefore as in those places alleadged we read the blood of Christ or the blood of the Crosse so otherwhere in more generall termes the Apostles call it The dying of Christ 2. Cor. 4.10 And the suffrings of Christ 1. Pet. 4.13 Argum. 2. If Christ when he cried out vpon the Crosse O God my God why hast thou forsaken me had felt the wrath of God and despaired of his help he should most greeuously haue sinned Bellarm. ibid. Ans. 1. It cannot be that Christ thus cried out for the paine of bodily death for then he had beene of greater infirmitie then many of his seruants that in the midst of extreme torments neuer complained And therefore it must needs be the burthen of the wrath and curse of God that he endured for our sinne that made him so to cry out vpon the crosse 2. Neither doth it follow that Christ vttered those words in despaire but only to shew the great anguish trouble and perturbation of his spirite being vpon the crosse considered now as a meere man his diuine nature and power repressing and hiding it selfe for a time and although in the vexation of his soule he thus cryed out yet he was not altogether left comfortlesse in spirite in that he said My God
my God which wordes must needs declare an inward confideÌ„ce and assured trust in God The Protestants WE holde it was necessary for our redemption that Christ should not onely suffer bodily paines but also feele the very anguish and horror of soule that as by his death we are redeemed both body and soule so he should pay the ransome for both in his body and soule 1. That our Sauiour suffered great anguish in soule the scripture testifieth for before his suffring in his body vpon the crosse being in the garden he saith of himselfe My soule is heauy vnto death at the same time being grieuously troubled he sweat water and blood and last of all hanging vpon the crosse he cryed out By those effectes it is euidently proued that there was a greater feare in him then of the death of the body for many holy Martyrs haue without any shew of such griefe endured horrible torments in the flesh and therefore consequently it followeth that those things proceeded from the griefe of his soule as the Apostle sheweth Heb. 5.7 He offered vp praiers with strong crying and teares to him that was able to saue him from death and was heard in that which he feared If it had beene onely feare of bodily death what need such strong cries with teares And the text is plaine that he was heard that is saued froÌ„ the death which he feared but he was not saued from the bodily death for he died and gaue vp the ghost wherefore it was the great horror of soule that caused him to feare Bellarm. answereth for all this that it was the bodily death which he feared but not of necessitie because he could not otherwise choose but willingly he would abide this brunt also of the feare and sorrow of death Voluit poenam maeroris timoris subire vt redemptio esset copiosae And heerein he exceedeth all other men that haue suffered for they are ridde from feare because God giueth them greater comfort and they regarde not the present torment but Christ willingly and of his owne accord drew himselfe into this agonie of feare Ans. 1. That Christ as he was God had determined and set it downe to dye for the world it is not to be doubted of but that as he was man he had not a desire to escape death as being ignorant of Gods determination it is contrary to the Scriptures which make mention of his earnest praier that he made thrice that the cup might passe Math. 26. Therefore Christ willingly entred not into that agony of feare in his humane desire but as submitting himselfe and his will in obedience to his fathers will 2. He is contrary to him selfe in saying that Christs bodily sufferings were sufficient for our redemption and yet graunteth that Christ vt redemptio esset copiosa That our redemption might be more full would abide also the smart of the feare of death If he feared but the bodily death as he saith yet was he troubled in soule and therefore besides bodily paine he suffered anguish in his soule Argum. 2. Act. 2.24 Whom God hath raised vp saith S. Peter and loosed the sorrowes of death for it was impossible that he should be holden of it Ergo Christ suffered the sorrowes of death and felt the wrath of God which caused those sorrowes The vulgare Latine hath the sorrowe of hell solutis dolorib infernâ— which pincheth the Papists very sore for how could Christ be loosed from the sorrowes of hell if first he had not beene helde of them That which Bellarmine answereth that Christ loosed the sorrowes of hell for others which were to be deliuered is but a poore shift for the text is plaine It was impossible that he that is Christ himselfe should be stil holden of it it is spoken of the holding of Christ and not of any other Argu. 3. The prophet Esay saith He was wounded for our sins and broken for our iniquities the chastisement of our peace was vpon him and with his stripes are we healed Esay 53.5 But we could haue no peace with God vnlesse all the punishment due vnto vs for our sinne had beene vndertaken by Christ wherefore seeing we by our sinne had deserued to be punished both in body soule it was necessary that our redeemer should be wounded and broken wholly for vs for how els by his stripes should we wholly be healed Augustine thus reasoneth against Felicianus the Arrian and proueth that Christ tooke not onely humane flesh but an humane soule Si totus homo periâ—â— c. If man wholly were lost saith he he had wholly need of a Sauiour and if he wholly needed a Sauiour Christ by his comming wholly redeemed him therefore Christ tooke vpon him the whole nature of man both body soule for if since the whole man hath sinned Christ onely had taken our flesh the soule of man should still remaine guiltie of punishment haec Augustine cont Felician cap. 13. By the same reason we proue it was necessary that Christ should suffer both in body and soule by the which Augustine inferreth that Christ tooke both body and soule he did assume them both to redeeme both But he redeemed vs not in being borne for vs or walking or preaching heere vpon earth although these were preparations to his sacrifice but by dying and suffering for vs Ergo he suffered both in body soule the punishmeÌ„t due vnto sinners They grauÌ„t that Christ suffered anguish in soule yet not properly in the soule but onely for the bodily death which was no part of the punishmeÌ„t of the soule which consisted in the very sense and feeling of Gods wrath and the torments of hell due vnto mankinde for their sinnes This punishment of the soule ought also necessarily to haue beene vndertaken by Christ being the redeemer both of body and soule THE FOVRTH PART WHETHER CHRIST descended in soule into hell to deliuer the Patriarkes The Papists THey doe beleeue that Christ according to his soule went downe to hell to error 101 deliuer the Patriarkes and all iust men there holden in bondage til his death Rhemist Act. 2. sect 12. Argum. 2. He that ascended is he that descended first into the lowest parts of the earth Ephes. 4.9 that is into hell the which is the lowest place in the earth Bellarm. cap. 12. Ans. 1. The earth it selfe is in respect of the world the lowest part so that here one parte of the earth is not to be compared with another but the whole earth in respect of the high heauens hath the name of the lower partes so is it taken Psal. 139. ver 15. Thou hast fashioned me beneath or in the lower partes of the earth But Dauid I trust they will not say was borne in hell because he speaketh of the lower partes of the earth consul Bez. in hunc locum So that by the descending of Christ into the lowest partes of the earth is meant nothing els but the lowest and extreamest degree
obedience seing they are inioyned things not commanded by God nay contrary to his commandements The Protestants NO obedience to any ruler either spirituall or temporall is to be yelded vnto but for the Lords sake and in such matters wherein we haue the warrant of Gods word for our obedience 1 Coloss. 3.23 Seruants be obedient to your masters and whatsoeuer you do doe it heartily as to the Lord But if any thing be inioyned vs which is not warranted by the word of God we cannot with a good conscience obey as before the Lord. Agayne Saint Paul saith Coloss. 2.18 Let no man at his pleasure beare rule ouer you or beguile you or as the Rhemists translate seduce you wilfully Ergo no man must impose rules of life beside the Gospel for this were to rule ouer men at their pleasure 2 Augustine sayth Cum homo conster anima corpore oportet nos ex ea parte quae ad hanc vitam pertinet subditos esse potestatibuâ— ex illa parte qua credimus deo ad eius regnum vocamur non oportet nos cuiquaâ— esse subditos Seeing a man doth consist both of bodie and soule in regard of that parte which the affayres of this life concerne we ought to be subiect to the higher powers but in respect of that part whereby we beleeue and are called to the kingdome of God we must be obedient to none August in 13. ad Rom. Therefore no man may impose any new religion vpon vs which altogether toucheth the conscience THE THIRD PART CONCERNING THE vow of continencie or chastitie The Papistes THe vow of chast and continent life is commendable and meritorious they say in all that doe take it vpon them and after the vow made they are sure error 89 to receiue that high gift of continencie if they duely labour for it Rhemist annot 1. Corinth 7. ver 7. But whosoeuer marrieth after the vow made sinneth damnably and turneth back after Sathan Rhemist annot 1. Tim. 5. sect 12. 1 Math. 19.12 Some haue made themselues chaste or as the Rhemists doe very homely translate it haue gelded themselues for the kingdome of heauen this proueth the vowes of chastitie to be both lawfull and meritorious Rhemist in hunc locum Ans. This is meant onely of those that haue the gift of continencie who if they be sure they haue receiued it may vow and purpose single life but without such assurance no man can vow continencie lawfully Secondly but as for meriting it commeth neither by being maried or vnmaried but is the free gift of God through Christ. Fulk ibid. 2 1. Timoth. 5.12 Hauing damnation because they haue cast away their first fayth that is the vow of continencie which they made to Christ it cannot be meant of the first fayth in baptisme for that is not lost by mariage Rhemist And againe vers 15. They are turned back after sathan we may here learne for those to marrie which are professed is to turne back after Sathan Rhemist in eum locum Answer First Saint Paul speaketh not here of widowes alreadie chosen but to be chosen hee would haue younger widdowes to bee chosen because they woulde waxe wanton and marrie and therefore it is not like that by the first fayth heere is meant the vowe of chastitie seeing there is no cause that these younger widdowes shoulde make any vowe beeing excluded by the Apostle from Church seruices Secondly vers 14. Saint Paul himselfe Counselleth the younger widdowes to marrie therefore it is not like they were votaries Thirdly by the first fayth is vnderstood the Christian fayth which the younger widowes waxing wanton and lasciuious nor carying to match with Infidels were in danger to breake as the Apostle telleth them of some that had done so already and were turned backe after Sathan Fourthly we say not that the fayth of baptisme is broken by all mariage but with ioyning with Infidels Fiftly it appeareth what breach of faith Paul meaneth when he sayth They waxe wanton and idle and are busie-bodies goe from house to house and speake things vncomely verse 13. Which is a sliding back from the Christian fayth when our life iarreth with our profession not a breach of any vow of continencie Fulk 1. Timoth. 5. sect 10.12 The Protestants OVr sentence then appeareth to be this that the vow of continencie cannot lawfully be made of all neither is indifferently to be required of them seeing all are not indued with that gift Fulk Math. 19.6 And that it is better euen for vowed persons hauing rashly presumed beyond their strength to marrie rather then to burne Fulk 1. Cor. 7. sect 8. 1 The scripture euery where commaundeth such to vse the benefite of mariage that haue not the gift to liue single 1. Cor. 7.2 For auoyding of fornication let euery man haue his wife and ver 9. If they cannot abstaine let them marrie Wherefore they transgresse the commandement of God and presume rashly that hauing not this gift doe vow virginitie Bellarmin Answer First Saint Paul wisheth men to marrie not for euery temptation of lust but when they are ready to fall into externall workes of vncleannes as into fornication and therefore hee sayth For auoyding of fornication let euery one haue his wife For Saint Paul felt the pricke of the flesh that is the lust of concupiscence and was buffeted of it yet maried not for all that cap. 30. Rhemist annot 1. Corinth 7. sect 8. Answere First we say not that for euery light temptation which by resisting may be ouercome in those that haue the gift of continencie a man is to desire mariage but when he is continually enflamed with lust so that the will doth consent though he be not yet so ouercome that he fall in outward vncleannes and this is the Apostles meaning when hee sayth It is better to marrie then to burne that is with inward lust when his minde is disquieted And such a man as doth burne with secret concupiscence still wrastling with that fire and not being able to quench it if he refuse to vse the lawfull remedie of mariage is in danger also to fall into outward fornication 2 Concerning Pauls example First the place is not so to be vnderstoode of the lust of concupiscence for it is not like that the Apostle being kept vnder with hunger colde imprisonment should bee so greatly tempted that way But either it may be vnderstood of the particular temptation to pride and vainglorie as he him selfe expoundeth it vers 7. lest I should be exalted out of measure through the abundance of reuelations Or else generally Saint Paul vnderstandeth by flesh the whole masse of corruption and whatsoeuer was in him that resisted the spirite In this sense he crieth out Roman 7. Who shall deliuer me from this body of death Caluin 2 Though we yeeld that Saint Paul was tempted of his concupiscence yet he ouercame and subdued it obtayning from God after some striuing grace and power to quench
that he prophecied being dead Ergo it was Samuel indeed Bellarm. De Purgat lib. 2. cap. 6. Augustine answereth that this booke was not receiued into the Canon of the scriptures It is not Canonicall De cura pro mortuis cap. 15. Arg. 3. He telleth Saul things to come as how the next day he should be ouercome and slaine But the diuell knoweth not things to come Bellar. ibid. Augustine answereth Facile est non incongruum It is an easie matter with God and not vnlikely that some things should be reuealed to euill spirits for the greater punishment of the wicked for otherwise we might maruaile Quomodo daemones agnouerint Christum quem Iudaei non agnoscebant How the diuels knewe Christ whom the Iewes did not acknowledge Ad Simplician lib. 2. quaest 3. The Protestants THat it was not the soule of Samuel which appeared who was now at rest but the diuell in the likenes of Samuel who also can transforme himselfe into an Angel of light Augustine proueth by these foure arguments Argum. 1. Because the Witch or Pythonist vsed enchantments vnto the which the soule of so holy a prophet was not subiect Daemoniacis incantationibus vti videtur De mirabilib scriptur 2. cap. 11. Bellarmine answereth that Samuel preuented her enchantment and came vp voluntarily Ans. The text is contrarie vers 11. for the woman first asketh Saul whom she should bring vp that is by her charmes and incantations and he sayd bring me vp Samuel Argum. 2. Quomodo Saul c. How could Saul obtaine to heare a Prophet speake from the dead whom God vouchsafed not to answere by Prophets aliue The text is that God gaue him no answere neither by Prophets nor by dreames therefore I haue called for thee vers 15. Ergo it was not Samuel for then God should haue giuen him answere by Prophets Argum. 3. If it had been Samuel he would not haue told a lye vnto Saul saying to morowe thou shalt be with me Magno quippe interuallo separari bonos à malis legimus for we reade that the good are separated from the bad by a great distance after this life as it appeareth in the storie of Diues and Lazarus August ad Simplician ibid. Bellarm. He sayth as much as you shall be dead noting the generall condition not the particular state of the dead Ans. This phrase in scripture importeth and implieth also the particular state of those that are departed as 2. Sam. 12.23 Dauid saith of his child I shall goe to him he shal not come to me And Luk. 23.43 Christ saith This day shalt thou be with me in Paradise In both places it signifieth to be in rest and ioye in the same place where they are with whom they are sayd they shal be Ergo it must be so taken here Argum. 4. If it had been Samuel Vtique vir iustus non permisisset se adorari The iust man would not haue suffered himselfe to be adored and worshipped as the diuell doth take it at Saules hands to be worshipped of him For the text sayth he enclined his face toward the ground and bowed himselfe or worshipped August quaest ex veteri testam 27. THE SECOND QVESTION CONCERNING Purgatorie THe question hath three parts first whether there be any Purgatorie for soules to be purged cleansed in after this life Secondly of other circumstances and matters that doe belong thereunto Thirdly of praier for the dead THE FIRST PART WHETHER THERE BE any Purgatorie after this life The Papists THere is they say a certaine infernall place in the earth called Purgatorie in the which as in a prison house the soules which were not fully purged in this life are there cleansed and purged by fire before they can be receiued into heauen Bellarm. de Purgator lib. 1.1 lib. 2.6 Rhemist Matth. 12. sect 6. Argum. 1. Zachar. 9.11 Thou hast loosed thy prisoners out of the pit where was no water Psalm 66.12 We went through fire and water These and such like places the Iesuite vnderstandeth of Purgatorie Lib. 1. de Purgator cap. 3. Ans. First the Iesuite brought this place before to proue that there was Limbus Patrum and now he maketh it serue for Purgatorie thus they can make the scripture to speake what they list themselues But Purgatorie and Limbus Patrum are two diuers yea and contrary things for the Limbus was onely for those that liued before Christ Purgatorie began since the Limbus was voyde of payne and punishment so is not Purgatorie wherefore if the Lake or pit in Zacharie signifie Purgatorie it maketh nothing for Limbus and if it serue for Limbus then they misse of a place for Purgatorie But indeede it signifieth no such thing but is taken onely in that place for the affliction and miserie of this life as we shewed out of Augustine And so doth he also expound such and the like places out of the Psalmes as Psalm 86.13 Thou hast deliuered my soule from the lowest graue Quid sayth he est lacus infimus nisi profundissima miseria qua non sit profundior What els sayth he is the lowest pit or graue but the lowest degree of miserie then the which there can be no greater Argum. 2. Luk. 8.55 Her spirit came againe and she arose Christ raised the rulers daughter to life This euidently sheweth that there is a third place beside Heauen and Hell for the soules that are there cannot returne againe Rhemist Ans. Surely a goodly argument the spirits of Lazarus and of the Maide returned Ergo there is a third place and why may you not thinke that their soules were whereas the soules of other righteous are And why may not the Lord bring at his pleasure if it pleaseth him the soules at rest into their bodies againe Fulk 8. sect 5. Argum. 3. Of all other they most insult and beare themselues bolde vpon that place of Saint Paul 1. Corinth 3. which being rightly vnderstood doth not helpe them anything at al vers 13. The fire shal trie euery mans worke vers 15. if any mans worke burne he shall suffer losse but he shall be safe himselfe yet as it were through the fire Bellarm. Rhemist by fire here vnderstand the flames of Purgatorie by wood stubble strawe veniall sinnes which must be purged by that fire Rhemist 1. Cor. 3. sect 3. Ans. First by the precious matter here as of gold siluer are not the workes of charitie vnderstood but the preaching of sound doctrine by straw and stubble and wood and other combustible matter the affectation of eloquence and corrupt teaching of the truth yet holding the foundation not veniall sinnes as the Rhemists affirme and this Bellarmine also granteth Secondly fire is here taken allegorically as the rest of the words are of gold siluer stubble neither can it be taken for their Purgatorie fire because it trieth the workes onely not the persons and all must be tried by this fire as well those that build gold and siluer as the
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
it may be enquired and it may either be safely found out or remaine hid and vnknowne to the faithfull Enchirid. 69. Augustine saith A faithfull man may safely be ignorant of Purgatorie The Papists error 12 2. THey say they onely goe to Purgatorie that dye in their veniall and light transgressions or which haue their sinnes remitted but not satisfied for the punishment Bellarm. lib. 2. de Purgat cap. 1. The Protestants FIrst we denye that any sinnes are of their owne nature veniall as they affirme for the wages of al sinne without the mercie of God is death Ro. 6.23 Secondly what equitie should there be in this that veniall sinnes should be punished with the hellish fire of Purgatorie that exceedeth al the afflictions of this life yea and a longer time then any man liueth vpon earth for the Pope taketh vpon him to pardon for thousands of yeeres and yet mortall and deadly sinnes as they call them may be satisfied for here where neither the penance can be so grieuous nor so long Thirdly the sinne once remitted there remaineth no punishment Mark 2.5 Christ saith to the sick of the palsie Thy sinnes are forgiuen thee and vers 10. That ye may knowe that the Sonne of man hath authoritie on earth to forgiue sinnes I say vnto thee arise take vp thy bed and walke The releasing him of the punishment of his bodie was a signe that his sinnes also were forgiuen and the sinne being remitted the punishment also ceaseth Wherefore who so leaueth the world without sinne is no more guiltie of any punishment The Papists 3. THe soules in Purgatorie doe neither sinne any more neither can they merite error 13 Ecclesiastes 9.5 The dead knowe nothing at all vers 10. there is neither worke knowledge nor wisedome in the graue Bellarm. cap. 2. The Protestants WE say that if there were any such place as Purgatorie the soules there tormented must needes both increase in charitie and righteousnes because the more they are purged the more pure they are and the lesse drosse is in them and being in vnspeakable torments they cannot choose but tremble and feare yea and also be disquieted in their soules as the Saints were sometime in their afflictions here vpon earth and therefore cannot be without sinne for feare hath painfulnes as the Apostle saith and he that feareth is not perfect in loue 1. Iohn 4.18 Ergo a seruile or slauish feare is sinne That place alleadged doth not onely take away meriting or working from the dead but all knowledge and vnderstanding And it is spoken in the person of the Epicure and sensuall man that thinketh that the dead knowe nothing The Papists 4. THey affirme that the soules in Purgatorie are certaine of their saluation in error 14 the midst of their torments for euery soule departed straight after death receiueth sentence of life or death Bellarm. cap. 4. The Protestants Ans. FIrst that euery soule is iudged presently after death we grant and it maketh strongly against your Purgatorie for the sentence giuen is either of death or life and the sentence being giuen is accordingly executed so that they which receiue sentence of life goe presently to heauen the other to hell For to what purpose els should the sentence be giuen if it be not straightwaies in force So S. Paul saith that they which looke to be clothed with their house from heauen shall not be left naked or vnclothed 2. Cor. 5.2 3 4. But if some soules ordained to life eternall should pause a while in Purgatorie being vnclothed of their flesh they should be left altogether naked hauing not yet receiued their clothing from heauen Secondly where there is securitie of saluation there is the greatest comfort ioy that can be how then can the soules in Purgatorie be so grieuouslie tormented which cannot be els where then in their conscience for as for the whipping scalding freezing of soules in Purgatorie they are but old wiues fables the ioy then of the soule is in the conscience so is the sorowe how then can both these be matched in the soule together to haue vnspeakable ioy as also to feele most horrible paine 5 In these poynts alreadie set downe our aduersaries we see are bold to define certainly of Purgatorie but there are as many poynts and somewhat more which they leaue in doubt and vncertaine First where Purgatorie should bee Bellarmine gesseth it is in the bowels of the earth next to hell cap. 6. so doe the Rhemists Luk. 16. sect 8. But they doe not all agree neither hath their Church defined it Secondly they cannot tell how many yeeres Purgatorie endureth whether an hundred or two hundred or thousands of yeeres Thirdly they can not tell certainly whether it be materiall fire which burneth in Purgatorie but they say it is probable Fourthly neither cā they shew how corporall fire should worke vpon the soules in Purgatorie being spirituall and incorporall Bellarmine cap. 12. Fiftly they are vncertaine whether the diuels or angels be the tormentors in Purgatorie cap. 13. Sixtly whether the paine of Purgatorie be at all time alike or by little and little slaked toward the end and whether it doe exceede all the paines and sorowes of this life they yet remaine vncertaine and are not able to determine Bellarm. lib. 2. de purgat cap. 14. Let vs leaue them therefore with their vncertainties and brainsicke phansies for the vaine inuentions and imaginations of men haue no end but are fitly by the Prophet cōpared to sparkles that leape out thick out of the fire but are soone extinguished Walk saith the Prophet in the light of your fire and sparkes that you haue kindled that is as the sparkes giue but a dimme light for a man to walke by he may stumble and grope about still for all that light euen so no maruaile if the Papists doe wander vp and downe in their imaginations walking by the light and sparkles of their phantasticall and mathematicall fire of Purgatorie THE THIRD PART WHETHER THE PRAIERS OF the liuing or any other workes of theirs doe profite the dead The Papists THeir opinion is that the praiers of the liuing are neither auailable for the Saints in heauen for they neede them not not for the damned in hell for they cannot be helped but onely for the soules tormented in Purgatorie who doe finde great ease say they by the praiers of the liuing and therfore we ought to pray for them Bellar. lib. 2. de purgator cap. 15.18 Rhemist annot 2. Thessal 2. sect 19. Argum. 1. Christ while he liued profited the dead for he raised to life the rulers daughter Math. 9. the widdowes sonne Luk. 7. and Lazarus which were dead therefore euen so the members of Christ ought one to helpe another the liuing the dead Bellarm. cap. 15. Ans. First is not here a strong argument thinke you Christ raised Lazarus and some others from death to life Ergo we ought to pray for the dead for it followeth
not that vpon the miraculous workes of Christ we should build the ordinarie dueties of Christians Augustine would haue told you that Christ is not to be imitated in such workes Non hoc tibi dicit non eris discipulus meus nisi ambulaueris supra mare aut nisi suscitaueris quatriduanum mortuum He saith not vnto thee Thou shalt not be my disciple vnlesse thou walke vpon the sea raise one that hath been dead foure daies But Learne of me for I am humble and meeke Secondly if prayer for the dead be vnto vs as the raising of the dead was to Christ then as all the dead are to be praied for so Christ should haue raised againe all that went then to Purgatorie or els by your conclusion he failed in charitie as we doe now if we pray not for the dead as you beare vs in hand Thirdly though the Saints departed and the faithfull liuing are members of the same bodie and so are bound in loue one to the other yet it followeth not that one should pray for the other They with vs and we with them doe wish and long to see the redemption of the sonnes of God accomplished Reuel 6.10.22.20 But charitie bindeth vs not one to pray for another because we knowe not one the particular needes of another Nay to pray for any departed is against the rule of charitie for loue beleeueth all things and hopeth all things 1. Corinthians 13.7 Wee ought to hope the best of the dead that they are at rest but in praying for them wee presuppose they are in miserie and so neede our prayers therefore wee hope not the best of them as charitie willeth vs. Argum. 2. Iohn 5. vers 16. The Apostle sayth There is a sinne vnto death for the which a man ought not to pray that is deadly sinne wherein a man dyeth without repentance but for other sinnes not vnto death whereof men repent themselues it is lawfull to pray Ergo we may pray for those that are departed not in deadly sinne for this place is properly to be vnderstood of praying or not praying for the dead because so long as a man liueth he may be prayed for because all sinnes are pardonable in this life Rhemist ibid. Ans. First a sinne vnto death is not onely finall impenitencie but sinne also against the holy Ghost such as was the sinne of Iudas and of the Pharisees Secondly though we should vnderstand it of finall impenitencie yet it is but a soâ—y argument some of the dead ought not to be praied for Ergo the rest may Thirdly the text cannot be vnderstood of praying for the dead for the text sayth not If any man see that his brother hath sinned not vnto death but If he see him sinning but the dead doe neither sinne nor are seene to sinne Fourthly whereas you say that all sinnes are pardonable in this life our Sauiour Christ saith contrary that the sinne against the holy Ghost can neuer be forgiuen neither in this world nor in the world to come Plura apud Fulk ibid. The Protestants TO pray for the dead is a worke neither pleasing before God because he hath no where commanded it nor auailable for them that are departed because they haue their iudgement alreadie While we liue let vs one pray for another but when we are gone the praiers of the liuing helpe vs not Argum. 1. The ground of this popish opinion of prayer for the dead is their superstitious deuise of Purgatorie for none els doe they hold it lawfull to pray for but for the soules onely in Purgatorie But there is no Purgatorie as we haue shewed before after this life our purging is onely in this life Christ hath by him selfe purged our sinnes Hebr. 1.3 Christ his bloud is the chiefe and onely purgation of our sinnes there are also other inferiour and ministeriall purgings whereby that onely soueraigne purging is made beneficiall and applied vnto vs as the inward operation and worke of the spirit is compared to fire Math. 3.11 1. Corinth 3.13 There is also a purging fire of affliction compared by the Prophet to fullers sope Malach. 3.3 There also shall be a third purging fire in the day of the Lord 1. Pet. 3.7 when as the corruption and mortalitie of our bodies shall be purged away and then shall our mortalitie put on immortalitie 1. Corinth 15.53 Other Purgatorie after this life we acknowledge none Seeing then that there are no soules in Purgatorie and for none els it is lawfull to pray but for the soules tormented in Purgatorie it followeth that we are to pray for none at all that are dead Argum. 2. No prayer is acceptable to God without faith We must pray without wauering and doubting Iames. 1.6 But so can we not pray for the dead for we cannot tell in what case they are for whom we pray whether they be in heauen hell or purgatorie and therefore we cannot assure our selues that our prayers are heard but must needes pray with great doubting and wauering of the mind Ergo such praiers are in vaine Iames 1.7 Argum. 3. Our praiers profite not the dead because there is no place after this life for repentance or remission of sinnes for this should be the end and intendment of our praier that they might be released of their sinnes and eased of their paine There is no remission of sinnes after death because there is no true repentance repentance there is none because there can be no amendment of life which alwaies followeth repentance for Iohn Baptist that was a preacher of repentance bid not onely the people to repent but to bring forth fruites worthie repentance Math. 3.2.8 So saith the Prophet Ezechiel If the wicked will returne from his sinnes and doe the thing that is lawfull he shall liue and not dye 18.21 There are two parts then of repentance as Isay sayth Cease to doe euill learne to doe well 1. Isay. 16.17 But there is no place of working out of the bodie Ergo then no repentance To this Augustine agreeth Non est apud inferos poenitentia ad salutem proficiens ecce nunc tempus est salutis nunc tempus remissionis In hac vita poenitentiae tantum patet libertas post mortem nulla correctionis est licentia De tempor serm 66. In hell or among the dead there is no repentance vnto saluation behold now is the time of saluation the time of forgiuenes In this life onely haue men libertie to repent after death there is no place for amendment What is become now I pray you of your Purgatorie repentance after this life there is no saluation to be had because there is no remission of sinnes no remission of sinnes because there is no repentance there is no repentance because there is no amendement Rhemist Our Sauiour saith Math. 12.32 that blasphemie against the spirit shal neither be forgiuen in this world nor the world to come Ergo some sinnes may be forgiuen in the world
marriage lawfully contracted and consummate is onely made voyd in the case of adulterie as we haue before proued 2. Neither doth the infidelitie of the one partie make a nullitie of marriage for S. Paul sayth that the woman in that case is not to forsake her husband 1. Corinth 7.13 Of this matter see more quaest 2. part 2. of this controuersie 3. Neither is the fault committed before the marriage sufficient to disable the marriage once done for thē question might haue been made of the strength of Dauids marriage with Bathsheba And Augustine doubteth not thus to conclude Posse sanè fieri nuptias ex male coniunctis honesto postea placito consequente That marriage may very well stand betweene those that once had vnlawfull carnall copulation but afterward an honest purpose of marriage followed But there are certaine cases wherein matrimonie vnlawfully contracted yea consummate may be dissolued as first if the consent of either partie be wanting as when by tyrannicall coaction and compulsion they come together and the consent is still withholden Secondly if the consent of both be wanting as in the marriage of children that are not able to giue consent Thirdly if there be an error of the person as if one be thrust vpon a man in stead of another as Lea was vpon Iacob or an error in the condition of the partie as if he or she be an Hermaphrodite an Eunuch or such like Fourthly if they marrie within the degrees forbidden by Moses law In all these cases Matrimonie thus vnlawfully begun and ratified may be dissolued But lawfull matrimonie cannot be abrogate but either by naturall death or lawfull diuorce for fornication In the case of desertion also and long absence of either partie after the expecting of his returne some terme of yeeres with probable intelligence of the parties death or if he be wilfully absent of his lewd and dishonest life the innocent partie by the wise and deliberate sentence of the Magistrate may be pronounced free THE FIFT QVESTION OF THE COMPARISON betweene Virginitie and Marriage The Papists error 40 VIrginitie is preferred before marriage not onely for that it is a more quiet state of life and freer from troubles in this world but that it is more conuenient for the seruice of God and that it hath a gratefull puritie and sanctitie both of bodie and soule which marriage hath not Rhemist Argum. 1. Corinth 7.32 The vnmarried careth for the things of the Lord how she may please God Ergo virginitie is a fitter state of life to serue please God in Rhemist ibid. The Protestants FIrst we graunt according to the Apostles saying in this place that virginitie is also a fitter state of life for the seruice of God yet not simplie but for those onely that haue the gift of continencie for they which cannot abstaine may and doe serue God with a more quiet mind being married then many popish virgines which burne in the lust of concupiscence Secondly yet it followeth not that virginitie is a more holy and cleane thing in it selfe and more meritorious before God then marriage is for this were to make marriage vnholy vncleane whereas it is not the act of marriage but the abusing thereof that bringeth vncleannes with it before God in themselues neither is more holy then other Argum. It is faith which maketh vs accepted of God not the merite of any worke and therefore of all faithfull beleeuers it is sayd Apocal. 14.4 These are they which were not defiled with women for they are virgines And he vnderstandeth all that are redeemed by Christ from amongst men and are the first fruites of the Lambe vers 4. And not onely those which properly in common vse of speech we call virgines True godlines therefore a sincere faith whereby we are diuorced from the world and ioyned to God is the true virginitie Augustine Sicut non est impar meritum patientiae in Petro qui passus est in Iohanne qui passus non est sic non est impar meritum cōtinentiae in Iohanne qui nullas est expertus nuptias in Abraham qui filios generauit As there was no greater merit of patience in Peter that suffered then in Iohn who suffered not so there was no greater merit of continencie in Iohn that was neuer married then in Abraham that begat children See then by his iudgement there is the same merit of married and vnmarried persons THE SIXT QVESTION OF THE TIMES OF marriage prohibited The Papists THere are certaine seasons in the yeere wherein for the holines of the festiuall times they hold it vnlawfull to haue marriage solemnized as from the Aduent error 41 to the Epiphanie from Septuagesima Sunday as it is called to the octaues of Easter from 3. daies afore the Ascension to the octaues of Pentecost Ruard Tapper artic 20. pag. 526. But the Councel of Trent hath somewhat moderated this time and cut it shorter thinking it vnreasonable that marriage should be prohibited the third part of the yeere for so much the time interdicted ariseth to if account be taken of the weekes The time of Pentecost therefore they haue dispensed with and the time prohibited at Easter they would haue begun not from Septuagesima but from Ashwednesday Sess. 24. cap. 10. Vpon these times they hold it vnlawfull publiquely to haue marriage solemnized both for the holines of so great feasts and because of receiuing the Sacraments Bellarm. de matrim cap. 31. Argum. God commanded the people to abstaine from their wiues when he was to appeare vnto them in Mount Sinai Exod. 19.15 And Sam. 21.4 Before the high priest would deliuer the shewbread to Dauid and his companie he asked if the young men had kept themselues from women Ergo marriage is not lawfull at all times Bellarm. ibid. Ans. First these places alleadged doe rather proue that men in those interdicted times ought not at all to come at their wiues thē that the solemnization of marriage should be restrained but I thinke they would be ashamed to forbid men their wiues companie so long together as fiue or sixe weekes at the Natiuitie and eight or nine weekes at Easter why then should not the one bee as lawfull as the other Secondly the abstinence from their wiues was commanded then as a legall and ceremonial kind of sanctification as was also the washing of their clothes Exod. 19.10 And the companie of women was at some times counted as a legall pollution not as a sinfull or vncleane act of it selfe as the women after childbirth were commanded to purifie themselues Leuit. 12. from a legall pollution onely not from any sinfull or vncleane act for then it had been a manifest iniurie to that holy birth that Mary purified her selfe according to the lawe Luk. 2.22 Wherefore seeing it was a legall kind of sanctification it is not to be intruded imposed vpon Christians now Thirdly neither can they proue that this kind of abstinence
godly men there remaineth doubt mistrust feare error 72 of hell and damnation and the feare of Gods iudgements causeth iust men to humble themselues least they should be damned And so S. Paul saith Worke out your saluation with feare and trembling Philipp 2. Rhemist 1. Iohn 4. sect â— The Protestants Ans. WE acknowledge a dutifull reuerence feare of God alwaies remaining in the godly but it is farre from that seruile and slauish feare which is caused onely by the remembrance of hell fire and eternall iudgement Augustine doth thus resemble the matter The chaste wife saith he and the adulterous doe both feare their husbands sed casta timet ne discedat vir adultera ne veniat But the chaste wife is afraid least her husband should depart the adulterous is afraid least he should come Such a feare as is in the chaste wife we graunt to be in the children of God but not the other 2. We also confesse that the horror of hell is profitable to make a way and entrance for the calling of worldly and hard harted men as the needle or bristle as Augustine saith maketh a way for the thread But in a man already called this feare is expelled by loue as the Apostle saith 1. Ioh. â— â—8 For we must be of those that loue the appearing of Christ 2. Tim. 4.8 Not of that number which feare it and wish it were prolonged August Si possumus efficere fratres vt dies iudicij non veniret puto quia nec sic erat male viuendum If we could bring it about that the day of iudgement should not come at all we ought not for all that to liue ill His meaning is that we ought not to liue well onely for feare of Gods iudgements THE FIFTH PART OF THE VSE of the Law The Papists error 73 THe law they say is by Christ Ministratio vitae effecta made the ministration of life Andr. lib. 5. in qua omnis nostra salus consistit wherein consisteth our saluation Catech. Colom ex Tileman de leg loc 3. err 14. they call it Verbum fidei and verbum Christi the word of Christ and the word of Faith to be obeyed and followed of all Christians that which Christ vttered to the yong man Math. 19.17 If thou wilt enter into life keepe the commandements Concil Trident. sess 6. cap. 7. So their opinion is that the law is made vnto vs a meane and instrument of our saluation The Protestants Ans. FIrst our Sauiour vttered those words to the yong man onely to humble him thereby and to teach him to know him selfe for otherwise the Apostles should haue taught contrary doctrine to their master who exhort men onely to beleeue and they shal be saued Act. 16.31 Argum. The Law was not ordeined to saue men but it serueth onely as a Schoolemaster as S. Paul saith to bring vs to Christ Galath 3.24 It also reuealeth and discouereth sinne Rom. 7.7 The Apostle also calleth it the killing letter and ministery of condemnation 2. Cor. 3.6.9 How then can it procure our saluation therefore what can be more opposite and contrary to Scripture then this assertion of theirs Let Augustine speake Testimonium legis eis qui ea non legitimè vtuntur testimonium est quo conuincantur eis qui legitimè vtuntur testimonium est quo demonstratur quò liberandi confugere debeant peccatores The testimonie of the law to them which vse it not aright is a testimony to conuince them to them which doe a testimony to teach them to whom sinners ought to flie for their deliuerance Ergo the law doth not it selfe worke our deliuerance but sendeth vs to our deliuerer THE THIRD PART OF THIS controuersie of Iustification THe particular questions are these First of Free will and the power thereof Secondly of Faith Thirdly of good workes Fourthly of the manner of our iustification THE FIRST QVESTION of Free will THe parts of this question First whether free will in spirituall things were vtterly extinguished by the sinne of Adam Secondly of the power and strength of free will in vs. THE FIRST PART WHETHER FREE WILL be vtterly lost by the transgression of Adam The Papists FRee will is not vtterly extinguished but onely abated in strength and attenuated error 74 Concil Trid. sess 6. cap. 1. The Rhemists also gather by the parable of the man in the Gospell that lay for halfe dead Luk. 10. vers 30. that neither vnderstanding nor free will and other powers of the soule are vtterly extinguished and taken away but wounded onely by the sinne of Adam Rhemist ibid. The Protestants Ans. IT is but a feeble collection and of small force which they draw from this allegorie for allegories and similitudes as they know themselues right well doe not hold in all things but wherein onely they are compared neither doe they necessarily conclude Argum. But that we are altogether dead in sinne by the transgression of Adam the scripture speaketh plainly in many places without allegorie Ephes. 2.1 5. When we were dead in our sinnes he hath quickened vs in Christ. Likewise Coloss. 2.13 he sayth not as in the parable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they left him for halfe dead but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plaine dead men indeed Augustine sayth Cum peccauit primus homo non in parte aliqua sed tota qua conditus est natura deliquit When the first man sinned he did not offend in any one part but wholly in that nature wherein he was created And in another place Natura tota fuit per liberum arbitrium in ipsa radice vitiata Our nature wholly was corrupted by free will in the very roote or originall that is in Adam Ergo all the powers both of bodie and soule wholly corrupt and decayed in spirituall things THE SECOND PART OF THE POWER AND strength of free will in man The Papists THey say not that a man by his free will only is able to liue well or to obtaine error 75 eternall life but yet by the power of free will stirred prepared and assisted by the grace of God he is able to doe it The first stirring then and motion of the heart they say is of God Then it is the part of free will to apprehend the grace offered and to giue consent vnto it and to worke together with it Trid. Concil sess 6. cap. 5. can 4. Eckius setteth downe foure steps or degrees to iustification The beginning of our calling is onely of God by inspiring of grace into vs this is the first degree The second is in our owne power to giue assent vnto grace once inspired Thirdly to obtaine that which by so assenting we doe desire is onely of Gods gift and this is the third degree gratiae gratum facientis of grace which maketh vs gracious or acceptable The fourth degree of perseuerance in the grace of saluation receiued is partly in our power and free will partly of the grace of God
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