to set downe the difference in doctrine betweene the church of Rome and vs concerning those Sacraments which we acknowledge to be instituted for Sacraments by God which is indeede my especiall purpose that in few wordes the Reader may take a view both of the one and the other I haue thought good very briefly to note vnto you two or three points wherein in the generall doctrine of the Sacraments we iustly dissent from them because they do dissent from the word of truth Wherein my purpose is not to enter into the darke and daungerous subtilties of the Schoolemen who herein agree not among themselues but onely to point vnto the plaine trueth and the falshoode contrary to the same VVhat a Sacrament is what is the effect of it or what it worketh how many Sacraments there are THE PROTESTANTS What a sacrament is A Sacrament is an externall signe instituted appointed of God to bee vsed in his Church by the receiuing whereof euerie faithfull man and woman is assured of eternall graces I knowe that this word Sacrament may be taken more largely and is sometimes especially by saint Augustine and after his time but this is the true definition of a Sacrament in that sence that we vse it for the two Sacraments vsed by vs in our churches And though we call it a signe yet wee say withall that it is a very effectual and as I may so call it a powerful signe A powerful signe to increase or strengthen faith to strengthen and increase our faith make vs take more sure hold of the promises the perfourmance whereof the Sacraments do as it were seale vp in our hearts neither doeth the sacrament worke this or hath this effect in respect of any vertue that is included in these visible signes but because God hath appointed them to be the seales of his promises as the Apostle witnesseth of circumcision Tertull. De Poeniten Rom. 4.11 of Baptisme For as the seale beeing set to the writing doth assure him to whom the writing is made of the perfourmance of such couenants as therein are contained and yet not because of the print in the waxe but because it is known to be his seale who hath made the couenants with him euen so the Sacraments do serue to confirme and increase faith in the faithfull not because there is any such power in those visible creatures which are the externall thing in the same but because we are assuredly perswaded that God hath appointed them to that end And as the Sacraments doe thus serue to strengthen and increase our faith Profession of our faith so thereby also doe we make profession of this our faith and in token that we haue this perswasion setled in our heart wee come to receiue such Sacraments as God hath appointed to testifie betweene him and vs of his graces towardes vs. And for this cause when the Eunuch desired to bee baptized Phillip answered Act. 8.36 37 If thou beleeue with all thy heart thou mayest Nay the Sacraments are but vnprofitable to them which without faith doe receiue the same Mar. 16.16 but hee that beleeueth and is baptized shal be saued We therfore do not teach the Sacramentes to be but bare signes as some would make the simple to beleeue but that they are such signes as God hath made to worke effectually by the power of his Spirite in the hearts of the faythfull to assure them of Gods good graces Nowe of such Sacraments as in the beginning I haue defined wee haue but two How many Sacraments there be that is to say Baptisme wherein we are entred into Christs family and the Supper of the Lorde wherein we are nourished in the same For although the people of Israel had many representations of Gods fauour towardes them to assure the faithful of sanctification and iustification yet Circumcision was commaunded without exception Gen. 17.10 to all the males in whō also the women were consecrated to the Lord and the eating of the paschall Lamb belonged to al the congregation of the children of Israel Exod. 12.47 whereas their other ceremonies were for the most performed by the Priest And in like maner although wee may haue sundrie visible signes of inuisible grace yet such sacraments as the sacrament of Baptisme the Supper of the Lorde neither the scriptures nor the fathers for 400. yeares after Christ did acknowlege any other than those two For as for Saint Augustine he taketh the word Sacrament so largely that hee accounteth for Sacraments many thinges that are not by the Papists themselues accounted Sacraments THE PAPISTS BVT the Papistes doe define a Sacrament to bee Concil Trid. Catechis A thing subiect to the senses which by Gods institution hath power both to signifie and to woorke Holinesse and Righteousnesse So that by this it is easie to vnderstād what vertue and efficacie they will giue to the Sacraments Yea it is by Bellarmine plainely confessed that they teach a Sacrament to haue that strength of it selfe De Sacram. lib. 1. cap. 11 that it can sanctifie and iustifie And that wee may the better vnderstand what they meane hereby De Sacram. lib. 2. cap. ◠with one consent they teach and Bellarmine by name that the Sacraments doe woorke these things without either faith or any inward motion So that their meaning is that the very worke it selfe of receiuing the Sacrament euen by vertue of that sacramentall action Bellarm. de Sacram. lib. 2. cap. 2. doth giue to the receiuer grace How blasphemous this doctrine is may appeare first because they doe manifest wrong to the spirit of sanctification in ascribing vnto these visible and externall creatures whereof the Sacraments doe consist that which only gods spirit can worke in vs by putting into our hearts Ierem. 32 4◠the feare of God Ierem. 31.33 Ezec. 36.25 Rom. 15.9 and vniting his lawe in the same and purifying our hearts by faith And therefore is this spirit called Holy or the spirite of sanctification because it onely can make holy Secondly to giue vnto the Sacraments power by the vertue thereof to iustifie is iniurious vnto the bloud of Christ which precious ransome is able onely to take away sinnes and to make vs appeare iust and righteous before God Then also this doctrine is absurd as may be prooued in a word or two If it be true that the Papists teach then did not our Sauiour Christ teach vs the true vse of the Sacrament when he said Doe this in remembrance of me for hee shoulde rather haue said Doe this to sanctifie and saue your selues But to thinke that Christ taught vs not the true benefite of the Sacrament is too grosse wickednesse Therefore is it verie absurde to ascribe that vertue to the Sacrament or outward signe Secondly if the Sacrament doe giue grace as they say or if it do sanctifie or iustifie of it selfe then the infantes that die before
Baptisme saueth vs by the resurrection of Christ 1. Pet. 3.21 which maketh nothing against vs. But Bellarmine to make his argument seeme stronger alleadgeth onely the former wordes Baptisme saueth vs as though it did so by it owne vertue and neuer maketh mention of the latter wordes Through the resurrection of Christ for that is against him and sheweth from whence baptisme hath her vertue and efficacie And this being well considered it wil perchance not be hard to answere vnto much of that which they can say for this their dangerous doctrine That the Sacrament of it selfe euen by the very receiuing of it giueth grace to the receiuer And for the necessitie thereof I haue saide before in this chapter in the answere to the first reason so much as I trust may satisfie the godly Reader Of Confirmation CHAP. 12. THE PROTESTANTS BVt as for Cōfirmation as it was vsed in the Romish church although we haue iust cause to reiect it and much lesse can we account it a Sacramēt which hath neither commandement in the worde nor promise of spirituall graces yet wee doe not deny but that the people of God in respect of their manifold wāts haue great neede continually to haue their ignorance instructed their dulnesse refourmed their weaknesse strengthned their godly indeuors bettered and their knowledge increased And for this cause is it very needefull that the childrē which because they are infantes when they are baptized can not at their baptisme yeelde account of their faith shoulde bee taught when they are older the principles of religion and make before the Bishop and other present profession of their faith and that by godly exhortation they should be moued openly to continue constantly in that holy profession God should be prayed vnto to continue and encrease his good graces in them And this holie Confirmation I doubt not would doe much good in the Church if it were often vsed THE PAPISTS BVT in steede hereof the church of Rome commendeth vnto vs a kinde of Confirmation that consisteth of a number of foolish and vnprofitable ceremonies And to make it more readily and reuerētly to be receiued they would perswade the ignorant that it is a Sacrament And not content therewith this deuise of theirs they doe highly commend Bellarm. de sa li. 2. ca. 28 as that It is more excellent than Baptisme it selfe in respect of the effect of grace bicause therein is giuen the fulnes of the spirit marke their blasphemy for the fulnesse thereof is giuen to Christ only to al vs by measure Coloss 1.19 Ioh. 3.34 Rom. 12.3 And that it doth consummate and perfect Baptisme Bellarm. li. 2. de Confir cap. 11. and giueth greater grace than Baptisme doth What copper or counterfeit coine dare not these men commend vnto vs for good gold who dare so confidently to preferre the greasie deuise of man before the holy institution of Christ himself And make more account of that which themselues doe confesse to haue no warrant in Gods worde than of Christes holy Sacrament De Sacram. confir li. 2. cap. 2. But let vs consider how Bellarmine defendeth this who for his learning is much accounted of and that worthily amongst the papists so that his want of proofe doth plainely shew the weakenesse of his cause Whereas there are but three things necessarily required in a Sacrament as hee truely confesseth visible signe promise of grace and Gods commaundement which much weakeneth that which hee saide of the working power of the Sacraments as appeareth in the tenth chapter he wil prooue that confirmation hath all these three Hee prooueth first that this Sacrament as hee termeth it hath promise of grace and why Because the holy Spirite is promised Is not this clarkely handled and strongly proued God promiseth the holy Ghost therefore confirmation hath the promise of grace Secondly the visible signe is saieth hee the laying on of the hands vpon the head But the popish confirmation hath not laying on of hands neither is it necessarie now a dayes by their owne confession Belarm de confir li. 2. cap. 13 For these are the ceremonies that doe belong to that their Sacrament First the Oyle must be consecrated by prayer secondly by crossing for without a crosse saith Bellarmine nothing can be consecrated Wherein Bellarmine giueth Saint Paule the lie because hee neuer spake of the crosse when he said 1. Tim. 4 4 5 Euerie creature of God is sanctified by the worde of God and praier and Bellarmine saith nothing is sanctified without the crosse But perchaunce he will say that oile is none of gods creatures as indeed in respect of the vse or rather abuse of it it is not Thirdly the Bishop must breathe vpon the cruet or cup of oyle Fourthly he must say to the oyle All haile holy oyle O foolish blasphemie Then are there other ceremonies but not essentiall in this Sacrament the Godfather Certaine praiers thirdly the Pax then a blow vpon the cheeke fiftly A ragge tied about the forehead sixtly He must not wash his forehead for seuen dayes Thinke you this slouenly Sacrament hath any such grace as they woulde haue vs to beleeue that it hath when as they feare that washing where the oyle was may hinder the vertue of it seuenthly it must be at Easter and Whitsuntide vsed lastly they that receiue this Sacrament must be fasting But of the laying on of hands there is no mention vnlesse you will say that he that giueth him a blow vpon the eare layeth his hands vpon his head And as for that it is reckoned among the ceremonies that are not of the substance of this sacrament But Bellarmine in another place saith De effec Sacram lib. 2 cap. 24. that then is that ceremony of laying on of the hands performed when the Bishop maketh the crosse in the forehead But that is not so for the laying on of hands was done vpon the head and was borowed from the olde lawe of that which they did vnto the sacrifices when they brought them to bee offered they did by that ceremonie of laying their hands vpon the head of the sacrifice consecrate as it were the same to the Lord. Num. 27 24 And when God commaunded Moses to consecrate Iosue to succeed him and to comfort and incourage him to the worke that he had to doe he doth lay his handes vpon his head Mat. 19 16 Acts 6.6 1. Tim. 4.14 2. Tim. 1.6 According to which example Christ laid his hands vpon the children the Apostles vpon the deacons and others Acts 8.17 and the Elders and Paule vpon Timothie Now marke howe it is prooued that Popish Confirmation hath the outwarde signe of a Sacrament The Bishop doth crosse the partie to be confirmed in the forehead therefore he layeth hands vpon his head Well then this their sacrament hath no promise as I haue shewed neither hath it any visible signe that was vsed and appointed by Christ and
down so many fathers and reasons as partly I haue alleaged to the contrary and might haue alledged many mo But their meaning is plaine enough For although S. Augustine and that Councel of Carthage and others say that all those bookes are canonicall yet wee must vnderstand them according to their meaning They diuided all the scripturs that went in the name of scriptures but into two parts Those which they called Apocrypha De ciuit Dei lib. 15. ca. 23 lâ— b. 3. cap. 25 Euseb had many fables as may appeare by saint Augustine now all the rest they called Canonicall so that they comprehend vnder that name all that Eusebius and others do vnderstand both by such bookes as were without all controuersie receiued of al men and such as were not generally receiued of all but well liked of many And they comprehend all these in one name not only because that in comparison of the other that were fabulous these were good but also because they were read commonly of them although not for establishing of anie doctrine as before I haue shewed yet for reformation of manners And that S. Augustines meaning was not to make like account of all appeareth not onely by that rule which himselfe setteth downe in that very chapter after he hath reckoned vp those Bookes canonicall Those canonicall bookes which are generally saith he receiued by the common consent of all Churches De doctrinâ— christiana li. 2. cap. 8. 30 are to bee preferred before them that are reiected of many but of those whom we call Apocrypha Origen Athanasius Epiphanius Melito Hierome Ruffinus and many other haue doubted but also by his practise For it will appeare how that somtime himself doubteth of some of them which we deny to be canonicall namely of the Machabees hee writeth thus against the second Epistle of Gaudentius the Donatist Lib. 2. cap. 23 This peece of Scripture of the Machabees the Iewes do not so account of as of the Law the Prophets and the Psalmes vnto the which the Lord giueth testimony as vnto his own witnesses saying Al things must be fulfilled which are written in the Law the Prophets and the Psalmes of me but it is receiued of the Church not without profite if it bee read or heard soberly Wherin first I note that the Iewes with whom the word of God was kept before it came to vs did not account it canonicall Secondly note how he magnifieth the witnes of the scriptures which are indeede canonical calling them the Lords owne witnesses And thirdly how coldly hee intertaineth the bookes of Machabees saying the church readeth them and that with profit if they be read soberly by reason of some good examples in them But yet more plainely in his Bookes of the citie of God Lib. 18. c. 36. The reckoning of time from the restoring of the Temple is not found in the holy Scriptures that are called Canonicall but in other writings amongst which are the Bookes of the Machabees which the Iewes reckon not canonicall but the church doth bicause of the extreame strange sufferings of some Martires Wherein wee see how that S. Augustine saith that wee knowe not the story of those times after the temple was built by any canonicall writer but yet by the Machabees wee know it therefore the Machabees are not canonicall And yet the church accounteth them saith he canonicall because of the examples of the Martyres in them As if he would haue saide Although those Bookes be not indeede such as you may build your faith vpon yet they are for some things worth the reading Which two places I stoode vpon the rather because Bellarmine alledgeth them De verbo de lib. 1. cap. 15. especially this latter as a speciall pillar to hold vp those Bookes of Machabees But howe truely let the Reader iudge Arg. 3 Their third and last argument is taken from that authority which they imagine the Church hath to approoue or disprooue Gods word And therefore is it so often repeated by Bellarmine handling this point That the Councell of Trent hath allowed such Bookes De verbo dei lib. 1. De ecclesia So that hee iumpeth right with that which most blasphemously Eckius hath set downe that twice within few lines he liked so well of it That the Scriptures are not authenticall or canonicall without the authoritie of the church And Canus setteth himselfe to make a full discourse against them that say Lib 2. de locis Theol. ca. 6 That the Scripture needeth not the approbation of the church And thus they must reason The church hath allowed those bookes to be canonicall which you call Apocrypha according as did also the ancient fathers therefore they are canonicall Answere That the weakenesse and wickednesse of this argument may appeare let vs first consider who is the Author of the holy scriptures which the Apostle declareth as plainly as can be when he saith 2. Tim. 3.16 The whole scripture is giuen by inspiration from God Therefore the scripture is the word not of man but of God Secondly let vs see how this word came to vs whether by tradition of the church or by special reuelation Which also is plainly answered by saint Peter saying 2. Pet. 1.21 that prophecie came not in olde time by the will of man but holy men of God spake as they were mooued by the holy Ghost What will we then say shall we imagin that God would direct by his holy Spirite the mouthes of his seruants to speake but not their pennes to write God forbid Thirdly the men whome it pleased God to vse as his meanes in setting downe this word were knowen vnto the church of that time wherein they flourished and their calling so confirmed vnto the godly that without all doubt or wauering they receiued those writings as Gods word because they knew the authors thereof to be directed by Gods spirit And this is the difference that the ancient fathers doe make betweene those Bookes of scripture whose authors were knowen and their bookes alwayes receiued and therefore called Canonicall that is such as deliuer rules for life and doctrine that are infallible and those other that are called Apocrypha because either it was not knowen who wrote them or else it was not knowen that they were indued with such a spirite as they could not erre in any thing And therefore their Bookes were not receiued of the church then Is it not then intollerable pride in the church of Rome to commaund silence vnto God himselfe and not to suffer him to speake but when they giue him leaue and to proclame it vnto the world that euen his word is not of credite vnlesse it be by their approbation and allowance of the same And yet thus doe they say when they affirme that the Scriptures are not Canonicall but by the approbation of the Church Yea some make them no better than Esopes Fables if the Church allowe not
certaine external meanes and helpes are required yet those moue vs nothing without the working of Gods holy spirit And he much misliketh of them that teach that our faith must rest vpon that point That we beleue that the church is true or cannot erre For therevpon he gathereth this absurditie that our faith should be grounded vpon the truth not of God but of man He also plainly affirmeth that if a man should aske how the faithfull do know that God hath reuealed that which they beleeue they cannot answere by the authoritie of the Church but it is by the inward light of Gods spirit that they know the same If now thou aske me how I know the Scriptures to be the Scriptures I answere out of Canus not by the authority of the Church but by the motion of Gods spirit and witnesse thereof If thou vrge that place of Augustine Canus telleth thee that they who are become Christians are not so brought to beleeue the Scriptures but onely Infidels and Nouices in religion So that this place serueth nothing to obiect against vs who professe Christianitie alreadie and beleeue the worde which the Manichies did not of whom and to whom Saint Augustine there writeth But we had neede out of that place to admonish you that in respect of that reuerence which with one consent al that professe Christianitie doe yeeld vnto the scriptures you would be ashamed so to depraue and despise them so to abuse and reiect them at your owne pleasure as you alwayes haue done You make vnlawfull that which God hath mad lawfull as for example It was lawfull in the Apostles time for euerie Priest Dion Carth. 1. Tim. 3. Bishop and Deacon to haue one wife but now by the appointment of the Pope they may not haue a wife sayth a friend of your owne a bird of your owne nest So that not the scripture or the will of God but the worde of the Pope must be the rule of our life so that whereas Augustine for the Church beleeued the scriptures you for your Churches sake controll the scriptures and disobey them And for the establishing of that vndue honour which they would bestow vpon the most happie mother of Christ the virgin Mary Marke the boldnesse of Durand a great piller in the Popish Church Rathon◠di◠li. 4. rub 6. who writeth thus Although it is said in the Scriptures that Christ rising did first appeare to Marie Magdalen yet it is more truly beleeued that first of all he appeared to his mother Is it not plaine how that to establish their foolish toyes he giueth the lie to that word that is onely true O grosse boldnesse Seeing therefore this worde hath not onely testimonie within vs which is the strongest witnesse but also with so great consent is knowne to be Gods worde be ashamed now to call it into question or to put it to the triall of the Church by which the Papists alwaies vnderstand the Romish Church whether it shal be allowed for currant or not For in deede this blasphemous sense which as I haue shewed euen their owne friends can in no wise like of is now the cōmon exposition of those words of S. Aug. I will not beleeue the scriptures vnlesse the Church of Rome do allow the Bookes for Canonicall and expound them as she shall thinke good And thus much to answer this their common obiection What the Catholike Church is that is mentioned in the Creede CHAP. 6 THE PROTESTANTS VVE say with the Apostle Saint Paul that the catholike church which is spoken of in the Creede s. Tim. 3. Is the house of God the pillar and ground of truth And with the fathers that it is the companie of all the faithfull of all times and of all places And with Saint Iohn The Bride of the Lambe Apoc. 21 9. and the bodie of Christ And therefore that the wicked and faithlesse are not of this Church nor can be counted of this companie THE PAPISTS BVt the Church of Rome to get a Catholike Church admit good and bad to be of their Church namely reprobates wicked Bellar. de Eccle. li. 3. cap. 2. and vngodly ones Neither do thinke that they neede any inward vertue to bee of their Church but onely that they professe religion and be vnder the Pope Well may they in some sort seeme to haue a Catholike Church because all is fish that comes into their net but holy apostolike it shal not be nor Catholike as in the Creed is meant Wherein this is worthie to be reproued in them that whereas they crie out in worde and writing The Catholike church of Rome and vnlesse you beleeue the Catholike Church you cannot be saued And for proofe hereof they alledge this article I beleeue the Catholike church yet when they should tell vs what this Catholike church is wherevnto we must so necessarily be subiect they onely paint vnto vs I know not what Romish Church The catholike church in the Creed and the Romish contrary which is no more like the true Catholike church than that church of Israel when it was started aside from the true worship of God was like to the true church of God that remained amongest the people of the Iewes as by these few reasons may appeare The catholike church is One One that is to say one companie and vnited and knit togither by one spirite and the selfe same graces but the reprobate and vngodly who fill vp a place in the Romish catholike church neither are one company with the Saints nor vnited to them by the same spirit and graces to be partakers of the communion of Saints Therefore that catholike and the Romish catholike Church are not all one Secondly that Church is Holy Holy and that not in part but perfectly euen without spot or wrinckle Ephe. 5.26.27 For in our Creed we doe not speake of the church that is but that shal be not that which we see with our eye but by faith not that which is perfected but hoped for which we shall not in deede behold with our eyes Reuel 21 vntill it come downe from heauen as saint Iohn speaketh of the heauenly Ierusalem Apoc. 11 which as witnesseth saint Ambrose doth represent the Church that shall bee after the ende of the world Apoc. 21 Of which minde is also saint Augustine But the Romish catholike church is of omnigatheroms as people goe to faires or markets of all sorts and qualities And although a man haue not one good thing in him not one crum of honestie hee is good enough to make vp a number in the Church of Rome but such a church is not holy and therefore not that that is mentioned in the Creede Thirdly that church is catholike Catholike that is as all the godly haue acknoledged it the mother of all Christians the companie of all the saints both in heauen and vpon earth But the Romish catholike church
they can sinne actually because they are baptized must needs be saued although they bee not of that number which God hath chosen vnto himselfe before the foundations of the worlde were laide Which to affirme is nothing else but to tie our saluation Ephes 1. not to Gods grace in electing in Christ whome hee would but to such externall meanes as haue alwayes beene accounted but helpers to our faith as the Apostle teacheth by the example of Circumcision in Abraham Ro. 4.10 11. but no workers of saluation And to be short how agreeth this that they say that the Sacrament hath strength or force to worke Holinesse or Righteousnesse with that which they also say That infants when they are baptized De Sacram. Bapt. lib. 1. cap. 11. haue not any new motions or inclinations like vnto the actions of faith and loue If the Sacraments worke not in them such effectes who haue not anie actual sinne to let or hinder how shal we think they work in others that are stroÌ„gly assaulted with the lusts of sin Therefore let vs not ascribe such working vnto them but vnto Christ who is made vnto vs righteousnesse and holinesse 1. Cor. 1.30 As for the number of seuen Sacraments two of them wee acknowledge with the Fathers of the Primitiue church Baptisme and the Lordes Supper As for the other fiue either they haue no commaundement in the word or no visibl signes or to be short no warrant in the word or Primitiue church to bee such Sacraments as the other two are Although wee deny not but the things haue had and many of them yet haue their godly vse in Gods Church Of the Sacrament of Baptisme CHAP. 11. THE PROTESTANTS WE acknowlege Baptism to be as it were a Gods-peny and earnest of our entrance into Christes family Wherein wee are both fully assured that by the blood of Christ which is figured by that water our sinnes are so washed away that they shall not bee imputed vnto vs and also the promise of that spirite of regeneration whereby wee growe to be new men is sealed vp in our hearts so that therein the faithfull are ingraffed into Christ to be made partakers of al his treasures and namely that hee may bee vnto vs sanctification and redemption 1. Cor. 1.30 And as therin our faith is thus norished so is it also a publike testification and witnessing of our profession so that wee doe not only beleeue with our heart vnto righteousnesse but also shew that wee are not ashamed of the gospel of Christ for that cause wee weare that badge of our profession and cognisance of our religion THE PAPISTS BVt the Church of Rome lest we should constantly beleeuing the promises and vsing the Sacraments according to Christs institution take sure hold of Iesus christ and to acknowledge our saluation to bee by him onely in whome the word and Sacraments send vs to seeke it teacheth vs that the very Sacrament of it selfe hath such force and vertue as that it doth extinguish and quite abolish Andrad Orthod Explic. lib. 3. not onely the daunger and condemnation the rewarde due to sinne but also the verie corruption of the same And on the contrarie that the verie infants that die before they bee baptised Bellarmine de purgat lib. 2. cap. 6 haue their place of torment appointed vnto them where they must bee purged So that as they giue the power of killing sinne in vs vnto the Sacrament which onely belongeth vnto Christ Rom. 6. so in this latter point they doe in a manner make Christ scant able for to saue without the sacrament and teach sinne by other meanes than by Christ only to be purged De sacr baptism li. 1. ca. 4 Now the first reason whereby Bellarmine wil prooâ—â— that the Sacrament of it selfe hath such force of thâ—◠〈◊〉 doth worke in vs holinesse and abolish sinne and therefore that without it no man or woman can be saued is that place of saint Iohn Ioh 3.5 Vnlesse a man be borne againe of Water and of the Spirit he can not enter into the kingdome of God And for the better credite of his assertion he telleth vs De peccatorum merit remiss lib. 1. cap. 30. that saint Augustine in his first booke of the merites of sinnes and the forgiuenesse thereof the thirtieth chapter doth shew that these wordes are not a commandement but declare the means of saluation as though saint Augustine would make the Sacrament as necessary to saluation as meate for our life or physicke for recouery of health for these are the examples alledged afterwardes by Bellarmine But he belieth that learned father for hee hath not any such thing in that place although indeede hee handle that place of scripture largely there But first before I enter any further into the consideration of this point lest I should bee mistaken as though I accounted the Sacrament of no necessitie I affirme it to bee so necessarie that if it may bee had according vnto Christes institution and any man or woman shall wilfully refuse the same by this their contempt they doe wilfully cut off themselues from the body of Christ and so make themselues vncapable of such graces as God in Christ bestoweth vpon his But if otherwise any man woman or childe being desirous to enter into the felowship of the holy couenant and to be incorporated by that Sacrament into the presence of Christ shall die or depart out of this life before they can attaine thereto God forbid that we should thinke either so vncharitably of them as to iudge them vnworthy of Gods mercy or so hardly of God as that hee would alter his eternall councell for want of this external sacrament or so slenderly of the vertue of Christ his blood as that without this water it can not wash vs from sinne No doubt many died in the wildernesse before the Israelites came to the land of promise that had not the sacrameÌ„t of circumcision and also afterwards by all likelihoode in Babylon The thiefe vpon the crosse of whose saluation we make no doubt was not baptised Yea the order that God vseth in sauing vs doeth teach vs that without the Sacraments we may be saued Rom. 8.30 Ephes 1.4 because that election or predestination goeth before calling whether it be internall by the spirit or externall by the word and Sacraments Therefore wee must either imagine Gods election not to be certaine which is blasphemous or else that all that are elect are saued although they haue not oportunity to receiue that externall seale of Gods couenant Therefore I say that Baptisme is very necessary and in any wise to be vsed and receiued of them that may according to Christes institution haue the same But we detest that doctrine of the Papists that teacheth it to be so necessary that whosoeuer is not baptized can not be saued whereupon they permit lay men yea women to baptise whereas the
Iewes had such sacrifices therefore wee must haue them Chap. 21. If this argument be denied he can neuer prooue it For the Iewes had those ceremonies and rudiments of the world because they were in their nonage Galat. 4.3 and Christ was not yet come and so the reuelation of Christ was not then so plaine as now it is therefore they needed those things but we do not And moreouer if these sacrifices were so necessary as they affirme them to be as that there is no religion without them of necessity we must haue them then were the Apostles too blame who giuing direction to the Gentiles what were necessary for them Acts 15.19.20 neuer warned theÌ„ of this externall sacrifice For seeing there was not anie such thing plainely set downe in the word of God it was needefull that it should haue beene signified to them if any such thing had bin thought necessary But Bellarm. thus prooueth his argument God hath not abolished al things in his law as he hath not taken away the commandemeÌ„ts therefore he hath not abolished the ceremoniall law I would master Bellarmine would haue taken some paines to shew what part of the ceremoniall lawe is continued But he telleth vs the sacraments are not takeÌ„ away they are but changed so the sacrifices must be but changed not taken away When hee sheweth what commission hee hath to tell God what he must doe we will regard his wordes but vntill that bee shewed hee must giue vs leaue to acknowledge all these things in Christ to be performed especially seeing the worde telleth vs not of anie commaundement to change it or when how or into what it should be changed But I am loath to confute his grosse assertions and reasonlesse reasons whereby he seeketh to keepe vs still in bondage to externall things One or two arguments mo he hath the one grounded vpon such differences as themselues haue deuised betweene a sacrament and a sacrifice the other is the generall consent of the church throughout the world the first is somewhat touched in the fifteenth chapter the other is the thing that is in question whether the true church haue acknowledged it to be a sacrifice truely so called and properly Now to conclude seeing in the institution of this sacrament there is not any sacrifice prescribed as the wordes do teach vs neither can it be proued by the scriptures neither can we find any such doctrine vniuersally receiued of the fathers in the purer age of the church Lastly seeing the arguments that are brought for defence of it are so hard and obscure so forced and wrested as they are both froÌ„ the scriptures the fathers let vs rest vpon this foundation Heb. 9.28 Heb. 10.12 that Christ was once offered to take away the sinnes of many Once I say and not often and that being done He sitteth for euer at the right hand of God So that either they must deny him to haue a natural body but so deified that it may be in many places at one time as Nestorius the heretike taught or that hee sitteth not on Gods right hand against that which in our creede wee acknowledge or that he hath two bodies the one in glorie and maiestie with God in heauen the other shrowded vnder a little cake the one visible in heauen the other inuisible in the earth or else they must confesse that he cannot be changed into that little peece of bread that he may so be offered vp to God his father for a sacrifice in the Eucharist Of true and Christian Repentance and of the Popish sacrament of Penance CHAP. 17. THE PROTESTANTS WE willingly confesse and carefully teach repentance that consists of the mortification of the flesh the quickening of the spirit of dying to or from sin liuing to righteousnesse of putting off the olde man the body of sinne and putting on the new man which after God is created in holinesse and righteousnes to be most necessary for euery christian man and woman alwayes and earnestly to follow and practise And whilest wee must walke here in this wicked world where we meet with manye stumbling blockes whereat we stumble and many pits into the which we fal It is impossible we should goe on forward to the end of our iorny vnles by tru repentance proceeding from a liuely faith a true sense and feeling of Gods wrath against sinne and a hearty detestation of our owne vnthankfulnes to our good and gratious god we be raised vp again to walke in his wayes to liue in his true feare So that wee finde it to bee true that Tertull. saith Wee are borne onely to repentance Wee stand alwaies so much in neede thereof through sinne THE PAPISTS BVt the Papists not content with this plaine and pure doctrine to purchase estimation and gaine to the Popish priesthoode haue deuised a sacrament of penance whose parts are contrition Contrition which we make one part of true repentance Confession Confession not to God but in the eares of the priest of al thy sinnes which hath not any warrant at all in the word and satisfaction Satisfaction which is nothing else but a blasphemous wrong vnto that satisfactioÌ„ that is made vnto God by Christ his death Of the which three partes of Popish penance Confession must be made vnto the priest and Satisfaction must by the Priest be inioyned after Confession or shrift By which meanes they did bring into miserable bondage them whose faults they knew and that they might by masses iâ— entals and such other deuises of man helpe them to satisfie for their sins they gote no small gaine And from these two fountaines pride and greedines did spring this their sacrament of popish penance Of arguments whereby they defend this their sacrameÌ„t of penance they haue no great store and those they aledge haue no great strength Their especiall and in a manner onely place that they aledge out of the scripture is wherein it is said Ioh. 20.22 23 that Christ did breathe vpon his disciples and said to them Receiue the holy ghost whose sins you remit they are remitted to them whose-soeuer sins you retaine they are retained For vpon this place doth the councell of Trent especially rely for this their doctrine 〈◊〉 â— 4. ca. 5. as do also their other writers Belike this place is very pregnant and plaine for their purpose or else their cause is built vpon a weake foundation Let vs therefore view the strength of this place for proofe thereof for the which it is brought This text mâ— st proâ—â—â— thâ—â— pâ—â—â—â—â— is a sacrament properly so called for to this and it is alleaged by Bellarmine But how it is prooued De 〈◊〉 teâ—â—â— let the indifferent Reader iudge And first if we consider the expositions of the ancient Fathers of the purer times we shal see that they neuer gathered out of these wordes such a sacrament Read and search who
to laie open and amplifie our owne corrupt nature and to confesse the power and force of original sinne in vs are these Partly our owne woful experience whereby if we haue any true feeling of our fraile estate or knowe any thing of our vnwillingnes to that which is good and our ready inclination to that which is euil we must needes confesse that the lawe of our flesh Rom. 7.23 is alwaies rebellious to the law of the spirit which is in vs And that the wisedome of the flesh is such a froward enemy to God Rom. 8.7 as is not subiect to the law of God neither indeede can bee Partlie also the manifold and manifest testimonies out of Gods word which doe plainlie proue that this originall sinne hath so corrupted our whole nature that it can bring forth nothing that is good or godly Gen. 6.5 Such is that All the imaginations of the thoughts of mans heart are only euill alwaies And that also Gen. 8.21 The imagination of mans heart is euill from his youth Whereby we must needes confesse and acknowledge it to be true that we are not sufficient of our selues to thinke any thing as of our selues 2. Cor. 3.5 in those thinges that belong vnto true godlines And why Because that by one man sinne entred into the world Rom. 5.12.18 and by the offence of one the fault came on all men to condemnation In this respect the Apostle calleth such as are not regenerate Enemies to God the children of wrath by nature vessels of dishonour and by such like names whereby hee sheweth plainely what we should iudge or how we should esteeme of the strength and force of originall sinne in them that are not regenerate Namely that no good at all can come from them in thought word or deed Which doctrine the Church of Rome will in no wise heare of But of that I must speake in another place But euen we that haue receiued the first fruites of the spirite and whom God hath deliuered from the condemnation of that common corruption we I saie do finde that if sinne raigne not ouer vs yet it dwelleth in vs. Whereby wee are many times forced Rom. 7 1â— To doe that euill thing that wee woulde not and to leaue vndoone That good that wee woulde doe Wee feele that there is 2â— A lawe in our members rebelling against the Lawe of our minde and leading vs captiue to the Lawe of sinne which is in our members Insomuch as wee are forced not onely to crie out with the Prophet Dauid Psal 19.12 Who can vnderstand his faultes Cleanse mee from secret faultes but also continually to pray as Christ willeth vs Forgiue vs our trespasses Heb. 12.1 For sinne hangeth so fast on vs that euen When wee woulde doe good Rom. 7 2â— then euil is present with vs. And therefore well may our spirite striue that the flesh preuaile not and the new man waxe euery day stronger against the olde man yet so long as wee carry about with vs this body subiect to corruption Sathan will not leaue buffeting vs sinne will not cease to assault vs. But as a froward and cruell enemy euen then when it is almost quite subdued and at the last cast yet will it stirre euen then I say will it striue to hurt vs. And this our deadly enemy was bred and borne with vs wee carry him alwayes about vs. So long as wee liue wee cannot shake him off Which made the Apostle saint Paul so wearie of this wicked world that hee desired to bee dissolued and to bee with Christ Philip. 1.23 And no maruell For what can a spirituall minded man see heere that may make him desire to liue in this flesh In his minde there is such ignorance of heauenly things as that although he be continually taught yet hee needeth continually to pray O teach mee thy Statutes Psal 119.12 and to aske that the eyes of his vnderstanding may be lightened by the spirit of wisedome and reuelation Ep. 1.17 18 Philip. 1.9 by the knowledge of Christ more and more in all wisedome and spirituall vnderstanding For the perfection of knowledge that heere wee can attaine vnto Coloss 1.9 is euery day to learne and when wee know most concerning heauenly things yet our knowledge is vnperfect Yea that which wee knowe not is much more than that wee doe knowe Then if hee consider of his owne heart he shall finde the affections thereof so rebellious against the spirite so running headlong vnto worldly and wicked lustes that it will force him for to pray Psal 86.11 Knit my heart vnto thee that I may feare thy Name Psal 5.8 Leade mee in the waie of thy righteousnesse make thy way plaine before my face Yea hee will bee driuen to confesse that no man can come vnto Christ to serue him Ioh. 6.44 Vnlesse the Father drawe him So that euen in respect of those excellent thinges that man doeth seeme to haue he may truly say Rom. 7.18 I knowe that in mee that is in my flesh there dwelleth no good thing For his minde is darkned that it can not knowe his heart is clogged that it will not obey sincerely and readily as it ought Gods holie will Thus then it appeareth not onely that all that are borne of vncleane seede are conceiued and borne in originall sinne Rom. 7.24 Rom. 8.23 but also that the same doth make great trouble euen to the godly yea it maketh them to sigh for their deliuerance from this their body which by reason of sinne is so subiect to death Concupiscence is sâ— n And now for this concupiscence by meanes whereof wee are thus inticed vnto sinne and also hindered from sincere obedience the church of Rome will in no wise yeelde that it shall bee sinne in the regenerate vnlesse it also drawe consent of reason to yeelde vnto it for this they all teach And yet saint Paul in the Epistle to the Romanes often calleth it sin as M. Bellarmine himselfe confesseth De amiss gratiae lib. 5. cap. 10. yea and that in the regenerate But it is so called saith he vnproperly not because it is sinne but because it is the cause of sinne and commeth also of sinne But how doeth hee prooue that out of any thing that saint Paul hath said in those places First because saint Paul saith Let not sinne raigne in this your mortall bodie Rom 6.12 Out of which words Master Bellarmine reasoneth thus The Apostle saieth that this sinne is in the body not in the minde but sinne properly so called can not bee in the body therefore the Apostle calleth not concupiscence sinne because it is so properly I may aunswere with Saint Augustine that the flesh neuer lusteth without the soule De perfect iustitiae and also out of Saint Ambrose vpon this place that the bodie is here taken for the whole man bodie and soule Neither
speaking of this point of Diuinitie which is most necessarie to bee vnderstoode of euerie one euen from the highest to the lowest would speake or write so subtilly or obscurely And who tolde him these lusts striue not against the lawe as it commaundeth the meanes that is to say as it commaundeth to resist and not to yeeld to them Doubtlesse that lust which rebelleth against this commaundement Thou shalt not lust will neuer yeeld when it is resisted for euerie thing naturally seeketh the preseruation of it selfe But the resisting of lust is the destruction of it therefore it will not yeeld to it And as reason teacheth this so saint Paule by experience found it to be true when hee saide Sinne tooke occasion by the commaundement Rom. 7.23 and wrought in mee all maner of concupiscence So that this concupiscence is by resisting made more stubburne and is so farre from yeelding that it fighteth more fiercely against the lawe And hereof is that combat and battell which the godly haue betweene the flesh and the spirite The wicked are not acquainted with it because they willingly yeelde to their lusts But the godly because they resist the same Doe see another lawe in their members rebelling against the lawe of their minde Rom. 7.23 Thus we see that this distinction whereby master Bellarmine striueth against trueth is neither according to the meaning of the Apostle nor hath any colour of trueth But here by the way I must note how grossely and how absurdly maister Bellarmine in the place next before alledged affirmeth that he is not a sinner that attaineth not to the ende of the commaundement His reason is because it lieth not in his power no more thā he is too blame that being commaunded to subdue the enemies can not do it But master Bellarmine should consider where is the cause of this want in vs and through whose fault it is that wee can not obey this commaundement thou shalt not lust If it bee in man as in trueth it is because hee fell from that estate of innocencie wherein hee was created then is there no reason but that sinne should bee imputed vnto vs for not performing that commaundement thou shalt not lust And by this also it appeareth that master Bellarmine his similitude is nothing like because that the subduing of the enemie was not in their power But not to lust wickedly was in mans power once which because through his owne fault hee lost the not fulfilling of that commaundement may iustly bee layde to his charge for sinne Thirdly I thus proue concupiscence to be sinne Not to loue the Lorde our God with all our heart Luke 10.27 with all our soule with all our strength and with all our thought is sinne But to lust is to faile in this loue August de perfect iustitiae cont celest For if the heart consent not yet at the least the thought by this concupiscence is hindered from this perfection of loue therefore concupiscence is sinne Againe De August gratiae li. 4. Cap. 2. Li. 2. Dist 3◠Originall sinne is sinne properly so called as maister Bellarmine confesseth But Concupiscence is originall sinne as the maister of Sentences affirmeth therefore concupiscence is sinne properly so called Againe whatsoeuer maketh vs hated of God is sinne Andrad Orthod Explic. lib. 3. But concupiscence maketh vs hated of God Bellar. de Amiss gratiae lib. 5. cap. 13 therefore concupiscence is sinne And thus much briefly to proue concupiscence not onely to be called but indeed to be sinne But what need I stand so much herevpon If the church of Rome ment that the light of the truth should shine vnto men she would neuer cast these mists before their eyes thus to contend about tearmes and wordes For themselues doe ascribe vnto concupiscence both the nature and the effects of sinne when they say it De Amiss gratiae li. 5. cap. 13 ◠is vice it is truly euill b Can 14. it is vnlawful condemned and hated of God that Andrad saith sin only can worke For all this M. Bellarmine affirmeth of concupiscence c Cap. 13. Orthod explic li. 3. and many such like things which whether they may be affirmed of any thing but sinne let maister Bellarmine and his fauourites well consider But I for my part doe thinke I may truely conclude and boldly affirme seeing the Apostle so often calleth it sinne without any expounding of himselfe to speake vnproperty seeing it rebelleth agaynst the lawe of the minde and maketh such a want in the loue of God that in this and such like respects concupiscence is sinne properly so called whatsoeuer the Councell of Trent decree to the contrarie Sess 5. can 5 Of the works of Infidels or such as are not regenerate CHAP. 22. THE PROTESTANTS WE thē being thus infected with the filth of original sin and by our concupiscence which can not whilest here we liue be rooted out of vs being intised to sin and hindred in al good what can come from them Ephe. 4.18 that haue their cogitations darkned throgh the ignorance that is in thē but that they walke after the lusts of the flesh Ephe. 2.1.3 in fulfilling the will of the flesh And so are in deed no better than dead in sinnes and trespasses 5 by their owne nature the children of wrath 4 So that from such no good can proceede in thought word or deed and in such no good can be vntil God of his abundant mercie 1. Pet. 1.3 haue begotten them again vnto a liuelie hope of immortall seede ◠23 by the worde of God hauing by his holy spirite renued the light of their mind and reformed the frowardnesse of their heart Vntill then I say what excellent vertues so euer they seeme to haue yet is there nothing in thē acceptable to God bicause they haue not that fountaine of regeneration frō whence onely can spring that which god accepteth for good Neither haue they faith without which nothing can please God Heb. 11.6 THE PAPISTS BVt the papists Andrad orthod explic li. 3. as they wil in no wise that concupiscence is of it selfe sinne no not in the vnregenerate but only in respect that it is destitute of originall righteousnesse so doe they seeke by all meanes to cloake and couer the corruption and sinfulnesse of our wretched nature Hereof commeth it that they shame not to teach that the workes of infidels and godlesse persons Andrad ibidem such as wee account Turkes or Iewes maie bee without spot of sinne and woorthie of notable prayse As though a filthie spring coulde sende foorth pleasant waters Iam. 3.11 Math. 7.18 or an euill tree could beare good fruit Iohn 15.4 or a branch that is not of the vine tree coulde haue a kindlie grape All which the scriptures denie Doe men gather grapes of thornes Mat. 7.16 or figs of thistles Luke 6.45 No doubtlesse For An euill man
out of the treasure of his heart bringeth forth euill It is then most certaine that where the spirite of regeneration is not to sanctifie the heart as in the infidels it is not wee can looke for no workes but such as proceede from that bitter roote of sinne which must needes bee euill and vnsauourie before God It may iustly be wondered at why they who take vpon them the name of holy catholicke church such as account themselues the members thereof doe so stifly and stubbornely maintaine so bad a cause and defend yea commend the actions of such godlesse men For not only the particular writers among them excuse from sinne the actions of Infidels Sess 6. can 57. but also the councell of Trent doth hold them all accursed that dare say they are truly sinne But their feare is least if the nature of man be set forth in her owne colours and duely considered of the doctrine of merite by workes will seeme more absurd But if the workes of gracelesse and godlesse men may be thought to be voide of sinne how much the rather maie we thinke that the works of the faithfull may be so perfect that they may merite at Gods handes And in truth no man can denie but that there is no comparison betweene the workes of the godlie and the vngodly Therefore that they may prepare a way for their doctrine of merites they would first make vs beleeue that euen in the wicked there may be good workes And least men should condemne the corruption of this our nature being not renued by the spirit of God as it iustlie deserueth and so sincerely confesse that we haue in vs no good but that it commeth wholy from God the councell of Trent doth not any thing mislike those opinions that commend the works euen of infidels yea attributing some merit vnto them as doe some of the scholemen but onlie accurseth them that accompt them to be sinne Sleiden comment li. 23. An. 1552. And a Franciscan frier reading vpon the second chapter of the epistle to the Romanes did most blasphemouslie teach in the hearing of manie of them that were at the councel and in the time of the councell that They who had no knowledge of Christ and yet liued honestly were saued Which his vnchristian doctrine was so farre from being condemned by that Antichristian councell that the diuines that were sent from the protestantes to that councel made their complaint to the emperours Ambassadours that he was heard with great liking And indeed the councel did not accurse that doctrine or him that taught it No the councel did not determine but as Andradius telleth vs Orthodoxarum explicat li. 3. hath left it free for euery man to thinke as they wil of the workes of them that are not regenerate this only that councel will not permit vs to thinke that they are sinne because they are not of faith That therefore that the scripture teacheth vs wee maie not once thinke of but all other absurd opinions of men are very tollerable Is not this strange dealing that the spirit of truth only must not speake and the lying spirits of foolish men may saie what they will But let vs see what reasons they alleadge to induce them to this persuasion I wil saie nothing of that which maister Bellarmine nothing like a graue deuine which should with all diligence and praier search out and with all humility submit himselfe to the trueth but rather like a foolish wrangling sophister whose care were onely to contend to make good that which he saith most impudently affirmeth enquiring what knowlege of moral vertues men may haue by the powers of nature Gods general help De gram libero aâ— bit li. 5. cap. 1. Of two opinions he preferreth one and why So much the more gladly saith he we doe embrace and defend it howe much the more our aduersaries mislike it I see now it is no great maruel though these pretended catholickes doe manifestly and wilfully gainsaie and withstand manie thinges most consonant to the infallible word of God For I perceiue that if we like of it it is cause good inough for them to mislike of it Only this will I saie that because this persuasion is foolish and dangerous Iam. 2.1 Saint Iames giueth a good caueat to all that are of such an humour My brethren haue not the faith of our glorious Lord Iesus Christ in respect of persons But to like or mislike in respect of the man is to haue it in respect of persons But hee hauing thus professed that generall reason whereby he is setled in his persuasion commeth afterwardes in the same booke to other particular reasons His first reason is this Cap. 9. God is saide manie times to rewarde the workes of the Infidels but God will not reward that which is sinne The first argument to proue that all the infidels works are not sinne therefore not all the workes of Infidels are sinne If I should examine the particular proofes that hee bringeth of his first proposition the weakenesse thereof will soone appeare For he must proue that the workes of infidels are rewarded of God For proofe whereof his first example is of the midwiues Exod. 1.21.17 that came to the women of Israel in their trauel in Aegipt of whom the Scripture giueth testimony that they feared God hath in that verie place and before also Why then doth he reckon them amongst infidels Then also the rewarde which he saith was promised to them the best learned in the Hebrew tongue apply not to the Midwiues but to the Israelites of the increase of their families Ezech. 27.18 19. The second example is out of Ezechiel where God promiseth to giue Nabuchad-nezar and his army as their wages Aegipt for their seruice which they did against Tyre Which seruice against Tyre if maister Bellarm can commend in Nabuchad-nezar as a good worke wherein hee had only regarde vnto his owne cruell and proud affection he will hardlie finde anie euill His third and last place out of Daniel Daniel 4.24 wherein Daniel giueth councel to Nabuchad-nezar to redeeme his sinnes by being good to the poore it is not very pertinent to the purpose and I shal God willing haue more fit place afterwards to speake of it Although therefore it doth easily appeare that his maior is not proued by him yet I will confesse that God is saide to rewarde such men in respect that he giueth good successe to them and prospereth them to set forth by them his owne glorie Alluding vnto the wages that seruantes haue for their worke Who although they bee not alwaies of the best yet good reason they should haue their wages for their worke The minor is that God will not rewarde sinne I grant in that respect that it is sinne hee will not But in euerie action there are to be considered manie things First the deede as in this that Nabuchad-nezar did
indeed sin remaineth in them that are baptized Contrary to our owne experience whereby we finde that we haue need continually to say Forgiue vs our trespasses contrary to the manifest wordes of Saint Iohn who telleth vs 1. Ioh. 1.8 If we say we haue no sinne wee deceiue our selues and trueth is not in vs. And contrary to the confessions of Dauid Daniel Psal 32.1.2 Psa 130.3 psa 143.2 Dan. 9. and all the godly who acknowledge their owne miserie by reason of sinne and rest onely vpon Gods mercie Although I haue spoken before of Baptisme Chap. 11. yet must I here as occasion is offered teach that after baptisme sinne is not altogether killed no not in the faithfull So that as before in the last chapters I haue shewed the corruption of our nature to be such as that in our selues we finde nothing but occasion of death So nowe we may see what remedie God of his mercie hath prouided for the same namely that seeing we haue in this life continually the law of the flesh rebelling against the lawe of the spirit and leading vs captiues to the lawe of sinne Rom. 7.23 which is in our members we should haue our especiall comfort in that blessednes which the apostle saint Paul saieth is described by the prophet Dauid Rom. 4.6 euen the imputation of righteousnesse Psal 32.1.2 Because the prophet saieth Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord imputeth not sinne So that the imputation of righteousnesse which our aduersaries cannot well like of is taught vs by Paul and confirmed by Dauid Which imputation of righteousnesse wee stand in neede of because that euen the godly whilest here they liue do finde themselues to be farre from that perfection which they should haue and would wish For as saith saint Bernard although their be no doubt In trans 5. Malac. ser but that sin is crucified with Christ yet was it suffered though not to raigne yet to dwell in the apostle himselfe whilest he liued And therefore the same saint Bernard in another place truly saieth O only happie man in deed is he to whom the Lord imputeth not sin For in whom there is no sin Super cant serm 23. Rom. 3.23 there is none For all haue sinned and stand in need of the glorie of God And by and by after he saieth Not to sinne is only Gods righteousnesse but mans rightiousnesse is Gods mercie And in this respect he reckoneth Malachy in the sermon before alledged a happie man because by death he was freed from this peril of sinning Gen. 39.12 2 kin 2 13. Alluding to the cloke of Helia◠Putiphars wife Helias saith he hath left his cloke he needeth not to feare He cannot now be touched much lesse holden of the adultres meaning of fleshly or sinfull lusts S. Aug. also vpon the 32. Psal seemeth to be of that mind So that we must needs acknowledge the complaint which the apostle hath made to be iust and true Rom. 11 1◠that God hath shut vp al in vnbeliefe that he might haue mercie on all And therfore although in baptisme the forgiuenesse of sinne is sealed vp vnto vs yet that bitter roote is not vtterly pulled out but still euen the godlie sigh and grone because they sinne and transgresse Arg. 1 Bellar. de sacram bapt li. 1. cap. 13. But let vs see howe they proue that after baptisme there remaineth no sinne The scriptures say our sinnes are washed cleansed taken away blotted out therefore they are not onely not imputed but also vtterly abolished Wittingly and wilfully they indeuour to deceyue the ignorant and would make them beleeue that wee acknowledge no other benefite but onely that our sinnes are not imputed vnto vs. But wee as is before shewed are by baptisme assured not only of the forgiuenesse of sinnes but also of the sanctification of the spirite knowing that He that is dead in sinne Rom. 6.2 must not liue therein We say therefore that a man is not iustified onely but sanctified also What then must this sanctification be done at that instant as wee are baptised 2. Cor. 3.18 The church of Rome teacheth vs so But saint Paul sayth Wee all beholde as in a mirrour the glorie of the Lord with open face and are chaunged vnto the same Image from glorie to glorie Marke that hee sayth this change is not all at once 2 Cor. 4.16 serm in coena domini but that it increaseth from glorie to glorie Againe the inward man is renued dayly Which thing saint Bernard most notably confesseth In the fall of the first man wee are all fallen And that vpon a heape of stones and in the mire So that wee are not defiled onely but wounded also and sore bruised Wee may quickly be washed but we must haue much a do before we can be healed And afterwards confessing this washing to be in baptisme yet he complaineth that the beastly motions are not tamed neither that the itch of that sore may yet be abidden By the which motions itch he meaneth that verie thing which in his sermon at the death of Malac. before alledged he calleth sinne But nowe let vs examine the particular proofes of this argument Psal 50 Dauid sayth Blot out mine iniquitie wash me throughly Therefore all sinne is taken away in Baptisme Dauid had receyued the Sacrament of Circumcision long before hee prayed thus which was to them in stead of our Baptisme And now hauing sinned long after he maketh this prayer that God would either pardon his sinne or worke in him the subduing of the same or both But this proueth not that sinne is vtterly subdued in baptisme and that hee should proue Micah 7.18 Againe the Prophet Micah saieth that God taketh away iniquitie Wee graunt it that hee taketh away iniquitie by forgiuing vs our sinnes and also by killing sinne in vs by little and little and so subduing it in the meane time that it vtterly preuaile not against vs. But this proueth not that sinne is alreadie altogether vanquished Againe Iohn the Baptist saide Behold the Lambe of God that taketh away the sinne of the worlde Iohn 1.29 This also to our singular great comfort we cōfesse and acknowledge that he taketh away both the condemnation or cursse and also the guiltinesse or corruption of our sinne And therefore hee is truely sayde to take away the sinne of the worlde Master Bellarmine should prooue that this is perfectly done in baptisme so that no sinne after baptisme remaineth but this proueth no such matter No not one of all these places make any mention of baptisme Only they testifie that either sinne is or the godly would haue it abolished which we also confesse and desire But how or when it is taken away there is not any mention in the places alledged Let vs then come to the last proofe of this
argument The apostle speaking of Christs loue to the church his spouse sayth He gaue himselfe for it that he might sanctifie it and cleanse it Ephe. 5.25 26 27 by the washing of water in the worde that he might make it vnto himselfe a grorious church not hauing spot or wrinkle c. Now if I should expound this place Ezec. 47. by the 47. Chapter of Ezechiel vnto the which the apostle may verie well seeme to allude I knowe this exposition would be thought newe and singular But yet as this exposition hath nothing in it against the rule of faith so by saint Ieroms interpretation of that place of Ezechiel it seemeth to be warranted For by the waters mentioned in that place hee vnderstandeth that which our sauiour Christ taught as also both hee and Primasius doe expound this place of the apostle As water say they washeth the bodie Ierom Primasius vpon Ephes 5. so teaching doeth cleanse the soule And so the apostle doth seeme to expound himselfe when hee sheweth that this washing is in the worde And thus this place serueth no more for his purpose then the rest For none of them proue that baptisme taketh away all sinne But admit that saint Paule speaketh in that place of baptisme yet this place will not serue to proue that they would haue it For then the apostle teacheth vs how the church of Christ I say that complete and whole bodie of Christ is sanctified namely by himselfe in the worde whereof baptisme is the sacrament So that therein appeareth how or rather by what meanes the bodie of Christ his wife and spouse shall be without spot and wrinkle but not in what maner or in what compasse of time euerie particular member of this bodie shall be freed from sinne which is in controuersie amongst vs. But to ende this first argument As this doctrine of the Romish Church sauoureth of Pelagianisme so master Bellarmine and his fellowes borrow weapons of the Pelagians to fight withall For saint Augustine doth note this place amongst those which the Pelagians did alledge to proue that man may be without sinne De perfect iust cont Celest But more plainly writing to Boniface hee writeth thus Lib. 4. cap 1 The Pelagians doe say that men by baptisme are perfectly renued and bring for proofe the witnesse of the Apostle to the Ephes 5. Not one ape is then liker another than are the Pelagians and Papists both in their doctrine and in their proofe of it But of all such testimonies I may say with saint August Some of them exhort them that do runne De perfect iust cont Celest that they run as they shoulde some other shewe to what ende they should runne And thus much for his first argument His second argument is this Arg. 2. of M. Bellarmine The Scriptures say that our spots defilings or pollutions and our iniquities are taken away therefore in baptisme all sinne is taken away For by these wordes is signified saith hee the verie corruption of sinne His argument is not good For we confesse his antecedent namely that these things are taken away as before hath beene shewed But it followeth not thereupon that by baptisme all sinne is taken away wee acknowledge also that Christ is made vnto vs Sanctification but in deed this holinesse wee say is not in this life perfected 1. Cor. 1.30 Begun it is in Gods children which walke not after the flesh Rom. 8.1 but after the spirit But doe what we can we had need alwayes to pray as our Sauiour Christ taught his apostles Forgiue vs our trespasses as saint Augustin doth often teach vs De perfect Iust Celest De Amiss gratiae li. 5 cap. 8 and namely in the end of his booke of the perfection of Iustice which place I the rather note because most vntruly master Bellarmine writeth that saint Augustine in that place saith That the vnwilling motions of concupiscence are so farre from being sinne that a man neede not for the forgiuenesse of them say Forgiue vs our trespasses But saint Augustine affirmeth the contrary For hauing alleadged that place of S. Iohn 1. Iohn 1.8 If we say we haue no sin we deceiue our selues and the truth is not in vs then he addeth that if any will say that the apostle speaketh there of concupiscence that concupiscence if it be not consented vnto is not sinne He putteth a subtill difference which I would haue our aduersaries to marke that they may know that S. Aug. counteth that but a subtill shift And then he sheweth that we do somtimes somewhat consent to the lusts of that sinne because otherwise we needed not to say Forgiue vs our trespasses So that we see saint Augustine maketh that a reason to prooue that concupiscence often preuaileth because wee haue neede so to pray And thus we see how cleane contrarie to all shew of trueth master Bellarmine falsifieth saint Augustine Which I would wish the simple to consider of For many times either himselfe is so deceiued or else hee seeketh to deceiue his Reader But to returne to his argument this we say that euen here in this life Gods children begin to haue a mislike of sin a loue of godlines yea and also by the assistance of Gods good spirit increase therin But this shal not be perfected in vs vntill we be deliuered from this bodie of death Rom. 7 Vpon Iohn tract 41 and that made the apostle to crie out as he did And therefore saint Augustine saith that none in this life can be without sinne yet sinne is diminished in the life of them that do profit but consumed it is in the life of the perfect meaning after this life when corruption hath put on incorruption who then would allowe of this reason The verie filth and corruption of sin is taken away therefore it must needes be taken away here by baptisme Whereas on the contrarie we are called children of God because at the first not in faith onely but in life also we are beginners and weake and must growe stronger and stronger in both Arg. 3 His third argument In circumcision the flesh onely was cut away not by imputation onely Master Bellarmine verie vnskilfully doeth match togither things not of like nature For as Circumcision is the cutting off the foreskinne so is baptisme the washing of the bodie But this is nothing to the effect of the Sacrament to tel vs what the externall thing doth of it selfe Out of that that hath beene said it is not hard to answer his 4. 6. 7. 8 and 9. arguments if wee remember that God beginneth in vs holines here which shal be perfected else where But in the meane time for his Christs sake hee accepteth our vnperfect holinesse for perfect and forgiueth euen the many and great sinnes of his children As for his fift argument Bella. De iustificat li. 2. cap. 7. Rom. 5.19 which in another place he saith
that it seemeth vnanswerable euen in that respect that he trusteth so much in the strength of it I would not omit And it is this As by one mans disobedience many were made sinners so by the obedience of one many are made iust But saith he by Adams disobedience we were made indeede sinners and not only by imputation Therefore by Christ we are not by imputation only made righteous but also indeed What if I should answere master Bellarmine that this word As doth not signifie the likenesse in the maner of iustifying vs but in the act it selfe Namely that many were partakers of Adams sinne and many were made righteous by Christ For this word As doth not alwaies import an agreement or likenes in euery point Among many examples that may be alleadged this one may serue for all Ioh. 20.21 As my father sent me so sende I you But God sent him from heauen to take vpon him a nature that he had not with fulnes of al power and graces the apostles were not so sent So that we see that master Bellarmine can not soundly reason because of this worde As that this contrariety betweene the first and the second Adam must hold in euery point But what neede we to stand vpon so narrowe a point Because the argument pleaseth him so wel I wil yeeld to it and confesse it to bee most true And yet shall it nothing helpe maister Bellarmine his cause But in truth the summe of the doctrine that is taught in that place as Saint Augustine doth gather De peceat met remiss li. c. 3 cap. 28. it is this That as al in Adam die in whom al sinned so they that are quickned are quickned by Christ in whom they are all iustified But if hee will needes that this making of vs righteous whereof the apostle speaketh should be by our sanctification I haue shewed that it cannot heere be perfect But whensoeuer that shall bee perfected in vs we must ascribe the glory thereof vnto Christ For what haue we that we haue not receiued 1. Cor. 4.7 And that is the meaning of these words heere That by him many are made righteous But because that there is also another way wherby we are made righteous namely in that our sinnes are not imputed vnto vs and that Christs merit is accounted to vs as ours and that our aduersaries wil in no wise heare vs speake of that they shall yet heare how Saint Barnard writeth euen alluding vnto the wordes from whence this vnanswerable argument in drawen What saith he could man the seruant of sinne Epist 190. and bond-slaue of Sathan doe to recouer righteousnes lost Anothers righteousnes was assigned vnto him because he lacked his owne And then alluding to these wordes of S. Paul Why should not righteousnes come from another seeing guiltines came from another It is one that maketh vs sinners and another that iustifieth from sinne The one in his seede the other in his bloud Is there sinne in the seed of the sinner and is not righteousnes in Christs bloud And that we may know how he accompteth himselfe made righteous by Christ he addeth If the fault conueied to me is mine why should not the righteousnes giuen to me be mine And verily that is safer for me that is giuen me then that is bred in me Many things he hath in that place to this end wherby it appeareth that he knew his owne righteousnes would not serue his turne and therfore that he reposed his trust in Christ his righteousnes imputed to him which he calleth anothers righteousnes I might also let you see how substantially Fisher sometime bishop of Rochester proueth this Christ saith he did say to some Thy sinnes are forgiuen thee therefore no sinne remaineth But his owne friendes are ashamed of such arguments For we confesse as our creede teacheth vs forgiuenesse of sinnes But he should proue that wee are also so sanctified that whilest heere we liue we be without sinne And that his argument cannot doe Thus then wee see that although we haue in baptisme the promise of remission of all our sinnes sealed vp vnto vs yet we cannot say Prou. 20.9 I haue made mine heart cleane I am cleane from sinne That wee haue not of our selues free will or power to deliuer our selues from sinne CHAP. 24. THE PROTESTANTS OVr nature then being thus corrupted and our sinne hanging so fast on Heb. 12.1 as before I haue taught in the three last chapters we must needes confesse that when we would doe good Rom. 7.21 euill is present with vs. The light of our vnderstaÌ„ding is so darkened that not only A natural man perceiueth not the things of the spirit of God 1. Cor. 2.14 but euen the best men haue great need continually with the Prophet Dauid to pray Psal 119.12.34 O Lord teach me thy statutes Giue me vnderstanding As for our affections they are so froward that they wil not be subdued to the spirite of God but doe rather follow the flattering follies of inticing sinne Christes yoke we account too sore his burden too heauy so that if wee will come to Christ to serue and obey him we cannot vnlesse the father draw vs. Ioh. 6.44 Luc. 18.17 And if with the prodigall sonne we woulde but thinke to returne to our father againe â— Cor. 3.5 yet we are not sufficient of our selues to thinke any thing that is good as of our selues So that wee must pray Psalm 80. Psa 139.24 Psal 175. Psal 67.28 not only that God will Turne vs but also that he will leade vs in the way for euer And staie our steps in the path that our feete slide not and confirme euen vnto the end that which he hath begun in vs acknowledging the beginning of all good the continuance and ending in the same to be from him only Psal 119.36 who only can Incline our heart vnto his testimonies Psal 51.15 and open our lippes that our mouth may shewe forth his praise Psa 119.133 Phil. 2.13 and direst our steps in his word For it is God that worketh in vs both the will and the deede of his good pleasure Which will to doe good when he of his greate mercy hath wrought in vs by his spirit of regeneration wee confesse to be good but a free will it cannot be Because that although To will be present â— i th me yet I finde no means 〈◊〉 performe that which is good Free therefore that is to fry able to performe the good that it woâ—â— d it is not but willing it may be â— nd ready to obey sincerely THE PAPISTS BVt the Church of Rome will not heare of it that Adam by his transgression robbed both himselfe and vs of this free will to good they will not haue it quite lost or extinguished It needeth Concil Trid. Sess 6. can 5. saie they but to be stirred vp Ibidem ca. 5.
goe amongst the wil-worshippings especially if wee consider the practise of inuocation in the popish church For although now to make some faire shewe of their doctrine they will teach vs De beatitud sanct li. 1. ca. 17. that the saints Are not the immediate intercessours vnto God for vs but obtaine our requestes of God through Christ as maister Bellarmine teacheth yet it cannot be denied that men and women haue had confidence in the saint it selfe haue vowed and performed their vowes vnto the same for their deliuerance haue praied vnto the same for helpe Act. Mon. pag. 1117. 1443. And these men haue not beene reproued no they were thought to haue a good deuotion and to merit thereby but some haue beene accused of heresie for not praying in their trauell to the virgin Mary Yea they haue published a blasphemous thing called the Psalter of the Virgin compiled by Bonauenture in which whatsoeuer in the Psalmes and some other scripture is spoken of the Lord is most wickedly by them applied vnto the Virgin Mary whom they call lady Yea to be short it is almost as full of blasphemies as of words An infinite number of their owne prayers might bee brought against them out of their owne bookes to testifie against themselues of that superstitious confidence which they haue had in the creature and yet would they now perswade the world that they neuer meant they should make intercession to God for vs but by Christ but in trueth they made them rather gods than mediators As when the virgin Mary is willed to command her Sonne and to shew her to be his mother Or when vnto her they pray thus In al our trouble and distresse help vs most holy virgin Mary And thus haue I thought good briefly to examine their proofes out of the scripture and to take away that shew of reasons that they made out of Gods word I might haue brought their owne fellowes to testifie against them that whilest they will seeme to alleadge scriptures they doe but wrest them In Enchirid. cap. 15. De Theol. loci li. 3. cap. 3 For Eckius a stowt Papist doeth frankely confesse that the inuocation of saints is not expresly commanded or taught either in the olde or new Testament But Melchior Canus better learned than hee doeth say that neither plainely nor yet couertly it is contained in the Scriptures And therefore we see that they doe alleadge Gods word but to blinde mens eies as though they had some warrant out of it not because they thinke their arguments pâ— ooue that which they teach Seeing therefore their doctrine is so quite voide of all warrant out of Gods word and that which they do seeme to bring is so weake and wrested as may appeare I trust I may conclude with Tertullian that this commaundement De praescrip aduersus haer aske and yee shall receiue agreeth to him that knoweth of whome to aske euen of him of whome somewhat was promised that is of the God of Abraham Isaac and Iacob Now for the second point which is Christ our onely mediatour that Christ Iesus is this only mediator between God and man to offer vp our prayers vnto God Wherein our aduersaries do not deny but he is the mediator but they had wont to tell vs Eckius in Ench. cap. 15 that he is the onely mediator of redemption and yet they rob him also of that office by the Popes pardons and such baggage but there may be many mediators of intercession say they But master Bellarmine hath found out another shift namely that they are but intercessours by Christ as before I haue shewed But howe doeth master Bellarmine prooue that the saints make intercession by Christ for vs. Hee hath not so much as one word out of scripture for it neither yet out of any ancient father His onelie proofe is out of saint Bernard who liued eleuen hundred yeeres and more after Christ Is this a doctrine to be receiued now as catholike that hath so long beene buried in silence and will not yet perchance be very well liked of Indeede that Christ is our mediatour he prooueth well but that which he would especially haue vs to beleeue is left without witnesse as I haue shewed De beatitud sanct li. 1. ca. 17 Well then I will take it as a thing granted by master Bellarmine that Christ is onely our immediate mediatour to God and no saint no angel or any other creature which thing the scriptures prooue plentifully And I will by Gods grace shew also that they may not be mediators by or to Christ for vs. First there is no warrant for it in the word and therefore it must not be receiued of vs whose rule for life and religion the word â—â— st be Secondly I haue shewed that the saints departed haue not faith and therefore they can not pray Thirdly to ioyne them with Christ in the office of Mediation doeth shewe that they feare that either hee can not by himselfe perfourme that office which God hath laide vppon him and that is blasphemous Or that hee will not at our request do it vnlesse hee be intreated by others Seeing hee hath died for my sinnes shall I doubt whether hee will heare mee if I doe pray If hee bid mee aske seeke knocke and promiseth thou that I shall haue finde and to open will hee not bee as good as his worde Hebr. 2.17 In all thinges it became him to bee made like vnto his brethren that hee might bee mercifull 18 and a faithfull high priest in thinges concerning God Ebr. 4.15 that he might make reconciliation for the sins of the people For in that he suffred and was tempted 16 hee is able to succour them that are teÌ„pted Our high priest is touched with the feeling of our infirmities Let vs therefore goe boldly vnto the throne of grace that we may receiue mercy and finde grace to helpe in time of need Let vs I saie our owne selues come vnto him in this assurance that he will not faile to heare and helpe vs. For he calleth Come vnto me all yee that are weary and laden and I wil ease you Matt. 11.28 Shall we be afraid to draw nigh vnto him that calleth vs so louingly Or shall wee thinke that wee shall neede to sende mediatours to intreate him that sendeth his embassadours to vs to intreate vs Nowe we are embassadours for Christ saith saint Paul as though God did beseech you through vs 2. Cor. 5.20 wee pray you in Christes steede that you bee reconciled to God Let vs therefore saie with S. Augustine or whosoeuer it was that writ those bookes that goe in his name Lib. 2. cap. 1. Of the visitation of the sicke I speake more safely and sweetely to my Iesus than to any of the holie spirites of God Yea this grosse and absurd persuasion Saint Chrysostome in many places seeketh to remoue as they that do read his
so especially such great blasphemies as this as hath with it a manifest contempt of God and his worde bringeth for the most parte a generall destruction Prou. 8.15 If Princes therefore bee Gods lieutenantes and supply his roome as indeede they doe if by him they beare rule as Salomon affirmeth it is their dutie to watch all opportunities to reforme if it maie be or else to roote out their maisters enemies and to imploy their whole power in defence of his glorie who setteth them in honour establisheth their authority subdueth vnto them their subiectes giueth peace in their lande when neede is if it seeme good to him vanquisheth their enemies to bee shorte without whom they haue no power Let it neuer bee saide that in a lande wherein the gospell is so constantly and zealously professed and by so many godlie lawes established it shall bee lawfull for some seduced but very selfe-willed folkes such as recusantes are for the most parte to reiect it without all feare of punishment or for a prophane crew such are these Atheistes to blaspheme God without controlement If wee loue the truth let vs with courage set our selues against the enemies therof If wee feare God truely let vs also feare to bee partakers of their sinnes that will not acknowledge him But priuate persons that allowe or doe not reprooue Magistrates that doe not refourme such sinnes are partakers thereof Rowze vp your selues therefore O Christian magistrats be zealous in his cause that is so louing to you Be faithful vnto him that neuer deceiued any that trusted in him Beate downe sinne maintaine the trueth cherish the godlie against all popish heretickes against all prophane Atheistes that such as doe euill may feare and know that Magistrats beare not the sword for naught Rom. 13.4 Thinke it to be the best pollicie to serue the Lord sincerely For so Moses teacheth the Israelites but his lesson is not of many politickes well learned Keepe therefore saith he and do them for that is your wisedome And that it is no wisdome to be colde or carelesse in Gods cause Deut. 4.6 for it procureth his wrath for Cursed be he that doeth the worke of the Lorde negligently Yea and when God will haue his iudgementes sharpely executed Ierem. 48.10 Cursed be he that keepeth backe his sworde from bloud And as those are accursed that doe not execute those sharpe iudgementes of God against his enemies so shall not they bee free from wrath that are too remisse in inflicting of gentler punishmentes when occasion requireth Serue the Lorde therefore and he wil saue you Defend his cause and he wil defend you Rest not vpon your owne strength or pollicie do his wil faithfully and he will not faile you So shal you bring safety and quietnesse to your selues and Gods blessing vpon your people Whereas on the contrary if such despisers of God and his trueth be not in some reasonable sort brideled and reformed God is by such want of zeale prouoked the offendours by such remisnesse are incouraged in their euil and manie not euill persons are much discouraged from their dutiful obedience to God and man The Lord therefore open the eies of our christian Magistrates and giue them wisedome that they maie see and wisely consider of these things The Lorde I say by his holie spirite worke in their heartes so earnest a zeale to Gods trueth that they may as in duty they ought seeke sincerely to maintaine the same and to growe not in knowledge onlie and outwarde profession Psal 78 7â— but in practise also and holy conuersation That as Dauid did feede the people according to the simplicity of his heart and guide them by the discretion of his handes so they may walke euery one in their place and calling vprightly and with a sincere hearte before the Lorde to guide their people in the good waies to bring them to the wholsome pastures that they and we their subiects may with one heart serue Christ our Lord here and raigne with him else-where to whom with the father and the holyghost be al honor and glory now and for euer FINIS
of them O blasphemie intollerable if this their argument might bee allowed then the church of Rome which falsely challengeth to bee the church Caus 15. Quaest 6. ca. Autoritatem Dâ— st 34. c. sector dist 82. presbyt would soone prooue their abhominable Idolatries and heresies to be true religion And therefore doe they challenge this authoritie and striue for it And the Pope sometimes dispenseth against the Apostle as their Canonists doe note and sometimes a Councell dispenseth against the apostle and all this is to challenge vnto their church this prerogatiue that it may deale with Gods word as it will When Gregorie the thirteenth pope of that name confirmed the order of the fellowship of the blessed virgine Marie a new deuised order and come vp since the order of Iesuites in his Bull hee confirmeth and ratifieth all such priuileges as they haue or shall haue Notwithstanding anie Constitutions or Ordinances Apostolike or whatsoeuer may be against it Did you euer reade or heare any speake more like the beast mentioned in the Apocalips Apoc. 13.5 6 who had a mouth giuen vnto him that spake blasphemies But to be short I will against their argument oppose this Whatsoeuer scriptures are not giuen by inspiration of God spirit and by the godly receiued into the canon of the scripturs those are not the word of God though they haue the approbation of the latter churches but such are the Bookes which wee call Apocrypha which the councell of Trent would make of like authoritie with the canonicall Scriptures therefore those Bookes are not the vndoubted word of God And howe can any body imagine that that which once hath beene not canonicall can by continuaunce of time and confirmation of men become canonicall or that which God hath not vouched woorthy to bee his word in times past that nowe at the last he should acknowledge the same as though hee were nowe chaunged or had repented him of his former opinion Admit once this doctrine of theirs and farewell all certaintie in religion For men will wander from one thing to an other as wee see in the kingdome of darkenesse and Poperie where there is no ende of deuotions deuised and inuentions of men So that that which was good christianitie in the dayes of Christ and of his Apostles is nowe holden to be farre from the perfection of a godly life vnlesse wee doe helpe it with our will-worshippings and by the obeying the preceptes of the church Nay graunt them this and then that worde written that wee haue it shall speake nothing but Romish so that whatsoeuer is the meaning and true sense of the scriptures yet God must be taught to speake as the church of Rome will haue him De verbo dei lib. 4. cap. 11. To this ende tendeth that common axiome receiued of them all and vsed by Bellarmine The true sense of the Scripture hangeth of vnwritten traditions So that beleeue them and they will easily confute any aduersaries For first they alow for scripture what they will Secondly that which they must needes confesse to bee Scripture must bee expounded by their vnwritten Traditions That I say that is written by that which is vnwritten the certaine by the vncertaine Like to Procustes his bed which who so lay in it if he were too long he was cut shorter if he were too short he was stretched out longer So must all be made fit to their traditions Seeing therefore the Canonical Bookes haue so manifest a testimonie not onely of the godly but euen of the aduersaries themselues and the credite of the Apocrypha by so great authorities is suspect I will conclude with belâ— armines words That he is not well in his wit that not regardâ— ng â—â— e Scripture the surest and safest rule wâ— ll refeâ— re hâ— mself to the iudgement of the inward spirâ— t which is often deceitfull and alwayes vncertaine as in truth the Papists do For they will make you beleeue that because they are guided by the holy Ghost they cannot erre in their traditions This rule then of Gods written word in the Canonicall bookes of the old and new Testament being set downe as a rule most sure to trâ— e all doctrines with let vs now proceed to examine other matters in controuersy among vs when I shal first haue answered a common obiection wherein all the most ignorant sort especially of Papists doe maruellously trust and triumph and doe therewith deceiue others such as them selues are How shal I know the scriptures say they to be the scriptures but by the authoritie of the Church I will not answer although I might very well that absurdly they call that in question whereof there is no doubt among vs. For neither we nor they denie Gods word It is knowne of all it is receiued of vs all Therfore they put case of that there is not neither is likely to be amongs vs. But for their sakes that are ignorant I answer plainely and shortly out of Saint Augustine Coâ— feâ— li. 6. cap. 5. Thou Lord hast perswaded me that they are blame worthie not who haue beleeued thy bookes which thou hast so setled almost in all nations but they that haue not beleeued them And that I should not heare them if perchance any would say to me How knowest thou that those bookes the scripture are giuen to mankinde by the spirite of one very and most true God Yea Saint Augustine there confesseth that when he was but a nouice in religion yet was he perswaded that God would neuer haue made the whole world so to reuerence the Scriptures but that he meant to be beleeued in them and to be sought out by them We see then by saint Augustine that not onely that common account that the whole world not the Church onely maketh of the Scriptures should be sufficient to stop our mouths for asking that question but also that he flatly telleth vs that God would not haue vs to heare such faithles and fruitles obiections But I know they will by and by come vpon me with that place of Augustine Cont. epist 〈◊〉 c. 5. I would not beleeue the Gospel vnlesse the authoritie of the Church should moue me thereto Out of which they will perchance conclude as grosly as you heard Eckius hath done That the Scripture it selfe hath no credite but as the Church will bestow it vpon the same But Melchior Canus a learned Papist doth gather otherwise out of that place and doth in deed truely answere this common obiection for vs out of the said words of S. Augustine concluding thus Therefore it teacheth not Locor Theo lib. 1. cap. â— that beleeuing the Gospel is grounded vpon the authoritie of the Church but onely that there is no sure way whereby either Infidels or Nouices in faith may come to the holy Scriptures but the consent of the Catholike Church Yea he hath taught a little before in that Chapter that although to haue faith