Synopsis papismi, that is, A generall viewe of papistry wherein the whole mysterie of iniquitie, and summe of antichristian doctrine is set downe, which is maintained this day by the Synagogue of Rome, against the Church of Christ, together with an antithesis of the true Christian faith, and an antidotum or counterpoyson out of the Scriptures, against the whore of Babylons filthy cuppe of abominations: deuided into three bookes or centuries, that is, so many hundreds of popish heresies and errors. Collected by Andrew Willet Bachelor of Diuinity.

HERE ENSVE THE CONTRO∣VERSIES OF THE FIVE OTHER PO∣pish Sacraments: Penance, Matrimony, Confirma∣tion, Orders, Extreme Vnction. (Book 3)

THE FOVRTEENTH CONTROVERSIE, of popish Penance.

VNto this controuersie belong these questions following,

First, of the name Penance, whether it be rightly giuen.

2. Whether that which they call Penance, but we much better, Repentance, be a Sacrament.

3. Whether there be any other Sacrament of repentance be∣side Baptisme.

4. Of the essentiall partes of penance, as the matter and forme, and of the 3. material parts, Contrition, Confession, Satisfaction: with an appendix, whether repentance goe before faith.

5. Of Contrition, 1. The cause thereof, 2. The quantity thereof, 3. Whether it be ioyned with faith, 4. Whether it be satisfactory, 5. Whether contrition be necessary for venial sinnes, 6. Of contrition which onely proceedeth of feare.

6. Of Auricular confession, 1. Whether it be necessary, 2. whether it be a diuine ordinance, 3. To whom it is to be made, 4. Of the time.

7. Of satisfaction, with the seuerall branch••s of this question.

8. First, of penall iniunctions, 1. Whether necessary, 2. By whom to be im∣posed. Secondly, of indulgences, 1. Whether there be any such, 2. The groūd of them, 3. In whose power they be.

9. The circumstances of penance, 1. Their habite, 2. Their workes, 3. Of the time of their penance.

THE FIRST QVESTION, OF THE name of Penance.

The Papists.

THe Latine word Poenitentia, which they translate, Penance, being deriued of [error 1] poena, doth signifie (say they) not onely confession and amendement of

life, but contrition and sorrow for the offence, and painefull satisfaction, Bel∣larm. lib. 1. cap. 7.

Argum. Math. 11.21. the word must needs signifie, sorrowful, paineful, and satisfactory repentance, Rhemist. Math. 3.2.

The Protestants.

Ans. THe place quoted out of S. Mathew, proueth no such thing: where our Sauiour saith, that Tyre and S••don would haue repented in sackecloth and ashes: which is no satisfaction for sinne, but an outward signe of true sorrow for sinne.

Argum. The Greeke word euery where vsed, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth as Laurentius Valla noteth, emēdationem mentis, the change or amendemēt of the minde; and no such outward satisfactory penance as they pretende. Where∣fore it is more fitly englished, Repentance. And although the Latine word Poe∣nitentia doe not properly expresse the Greeke word, to the which resipiscere, & resipiscentia, repentance and to repent do better answere: yet agere poenitenti∣am, in Latine, is not to doe penance, as the Rhemists translate it, but is all one, as to say, repent, yea, and so the Rhemists themselues read, be penitent. Mark 1.15. and not, doe penance. And Act. 11.18. they translate, poenitentiam, repen∣tance.

* 1.1Augustine thus taketh this word poenitentia, Rectè poenitens quicquid sor∣dium contraxit, oportet vt abluat saltem mentis lachrymis. The true penitent man must at the least wash away his sinnes with the teares of the minde. If then repentance be in the soule, what is become of this outward satisfactorie pe∣nance?

THE SECOND QVESTION, WHETHER THERE be any Sacrament of penance.

The Papists.

[error 2] CHrist (they say) instituted the Sacrament of penance, when he breathed v∣pon his Apostles after his resurrection, and said vnto them: Receiue ye the holy Ghost: whose sinnes ye remit, they are remitted: whose sinnes ye retaine, they are retained. Ioh. 20.22. The faculty of the Priesthoode cōsisting in remitting of sinnes, is heere bestowed vpon the Apostles, Rhemist. annot. Ioh. 20. sect. 5. Here∣vpon they are bolde to conclude, that penance is truely and properly a Sacra∣ment, Concil. Trident. sess. 14. canon. 1. Bellarm. lib. 1. de poenitent. cap. 10.

Ans. 1. If the power of remission of sinnes were heere first instituted, how could the Apostles baptize or minister the Lords supper before, without power to remit sinnes to the penitent? Christ therefore in this place doth but renewe and confirme the authority of their Apostleship, which was granted to them before, Math. 18.18.

Secondly, this power here giuen, is principally exercised by preaching of the word of God, and denouncing publikely or priuately the promises of God, for remission of sinnes to the penitent, or the threates and iudgement of God, in binding the sinnes of the obstinate and impenitent: So Luke 20.24. Christ commandeth his Apostles to preach repentance and remission of sinnes in his name.

Thirdly, we confesse also a iudiciary power of the keies, in binding and loo∣sing, which is exercised in ecclesiasticall discipline, in punishng and absoluing according to the word of God: as the incestuous person was bound, when he was deliuered vp to Sathan, 1. Cor. 5.5. he was loosed againe, when he was re∣stored to the Church, 2. Cor. 2.7. But neither this nor the other was commended to the Church as a Sacrament.

The Protestants.

TRue repentance we doe acknowledge, which is a dying to sinne, and a wal∣king in newnes of life, Rom. 6.4. But a Sacrament of repentance we finde none in Scripture, and therefore we deny it.

Argum. 1. In euery Sacrament there is an externall sensible element, as water in Baptisme, bread and wine in the Lords Supper: but there is none in their penance: Ergo, no Sacrament.

Bellarm. answereth, that the words of absolution and confession, are the out∣ward signes in penance: it is not necessary it should be a visible signe: it is a sen∣sible signe being audible, cap. 11.

Ans. 1. There must be the word beside the element: as Augustine saith, Accedat verbum ad elementum, Let the word be ioyned to the element: and it maketh a Sacrament: the word it selfe cannot be the element: for the same thing cannot both sanctifie and be sanctified. And if the audible word be the element, by this reason the preaching of the word also shalbe a Sacrament.

Argu. 2. There was repentance and absolution of sinnes both, in the olde testament: for both Dauid confessed and was sory for his sinne, and the Prophet Nathan pronounced forgiuenes from God, 2. Sam. 12.13. so likewise Iohn prea∣ched repentance for remission of sinnes, and the people came and confessed their sinnes: heere were all things necessary for true repentance, yet was it no Sacrament all this while, as they themselues confesse, which they holde to be instituted after Christs resurrection, Trident. concil. sess. 14. cap. 1. Why then should it be rather a Sacrament now, then before?

Augustine thus writeth, Sacramentum ideo dicitur, quia aliud videtur, ali∣ud intelligitur: It is called a Sacrament, because one thing is seene,* 1.2 another vn∣derstoode. And then he saith, Quid tale aut ipsi vident, aut alijs queunt ostendere in eo, quod sacramentum poenitentiae vocant: But neither doe they see, or can shew to others, any such visible signe in that which they call the Sacrament of repentance Heere Augustine denieth repentance to be a Sacrament, because it hath no visible signe.

THE THIRD QVESTION, WHETHER THERE be any other Sacrament of repentance, beside Baptisme.

The Papists.

[error 3] BAptisme serueth onely, they say, for remission of sinnes done before: for sinnes committed after Baptisme, the Sacrament of penance, which is a di∣stinct Sacrament from Baptisme, is appointed for a remedy: and therefore is fit∣ly called,* 1.3 The second table of refuge after shipwracke, Concil. Trident. sess. 14. canon. 2.

Argum. S. Iohn saith, If we confesse our sinnes, he is faithfull to forgiue vs: 1. Epist. 1.19. he saith not, that by the memory of Baptisme, but by confession, which is a part of penance, our sinnes are forgiuen, Bellarm. cap. 13.

The Protestants.

Ans. FIrst, we say not, that by the bare memory or remembrance of baptisme, sinnes after committed are done away: but that the sacramentall force of Baptisme doth extend it selfe to our whole life, that is, to be a seale vnto vs of remission of all our sinnes in the blood of Cbrist. Secondly, so that confession of our sinnes is not a taking away of the force of baptisme, but a more effectual ap∣plying thereof, as the people which were baptized by Iohn confessed also their sinnes.

Argu. We acknowledge no other Sacrament of repentance, but baptisme: for so the scripture calleth it, The baptisme of repētance for remission of sinnes. Marke 1.4.

* 1.4So Augustine calleth Baptisme, Sacramentum fidei, et poenitentiae, the Sa∣crament of faith and repentance: what neede we then seeke for a new Sa∣crament of repentance, which cannot any where be found in Scripture?

THE FOVRTH QVESTION, OF THE essentiall partes of Penance.

THE FIRST PART, OF THE MATTER and forme of popish penance.

The Papists.

[error 4] THe forme of this Sacrament, say they, consisteth in the words of absolution, pronounced by the Minister, the matter thereof is the contrition, confession, and satisfaction of the partie penitent, Concil. Tridentin. sess. 14. cap. 3. Bellarm. lib. 1. cap. 15.

The Protestants.

NEither is their penance a Sacrament, neither can these be partes of a Sacra∣ment.

Argum. 1. In euery Sacrament there are two things required: res terrena, and actio externa, the earthly thing or element, as is water in Baptisme, and the externall action: neither doth the element alone, nor the action alone make a sacrament: as in baptisme there is both water, which is the matter: and the wa∣shing, that is the action. Wherefore seeing in their penance there is nothing but the action of the Minister, and the action of the receiuer, it can be no sacramēt.

Argum. 2. The partes of euery sacrament, as the forme, the matter, must be instituted of Christ: But this are they not able to shew for the forme and matter of penance, namely, the institution of Christ: Ergo, it is no sacrament.

THE SECOND PART OF THIS QVESTION, OF the three materiall partes of popish Penance, contrition, confession, satisfaction.

The Papistes.

THese three (they say) are the true and proper partes of penance, contrition, [error 5] and painefull sorrow of the hart, confession to the Priest, and satisfaction to God for our sinnes, Concil. Trident. sess. 14. can. 4. Rhemist. Math. 3. sect. 2.

Argu. Contrition is proued, Psal. 51.17. A contrite hart is a sacrifice to God. Confession, Math. 3. They were baptized in Iordane confessing their sinnes. Satisfaction▪ Math. 11.21. They would haue repented long agoe in sackecloth and ashes, Bellarm. cap. 19.

Ans. 1. That godly sorrow and contrition of the hart, is necessary to true repentance, we neuer will deny, but that this sorrow is any satisfaction to Gods iustice, we abhorre it as a monstrous blasphemy. Secondly, Confession and ac∣knowledgement of our sinnes vnto God, and in some cases, where the consci∣ence is not satisfied, to the Minister or some other faithfull man, we do willingly graunt: but that it is necessary to make generall confession of sinnes to the Priest, that place proueth it not: for Iohn had had shriuing worke enough for many yeeres, to heare euery mans particular confession: Thirdly, that sitting in sackecloth and ashes, was no satisfaction for sinne, but an outward signe of true sorrow for sinne.

The Protestants.

WE doe make two partes onely of true repentance, according to the scrip∣tures, that is, the mortifying of the olde man with his works, by dying vnto

sinne: vnto the which belongeth true sorrow, and contrition of hart for our sinnes, 2. Corinth. 7.11. acknowledgement and confession thereof before God, 2. Sam. 12.13. and a perfect hatred and detestation of sinne, and indignation with our selues for the same, 2. Corinth. 7.11. The other part is the renewing and quickening of the new man in vs, which consisteth partly in setting our consci∣ences at peace with God, our sinnes being forgiuen vs, Rom. 5.1. and working in vs a zeale, studie, care and desire of newnes of life, 2. Corin. 7.11. these two partes onely we finde in Scripture.

Argum. Isai. 1.17. Cease to doe euill: Learne to doe good: we must die vnto sinne and walke in newnes of life, Rom. 6.4. Put off the olde man, put on the new, Coloss. 3.9.

* 1.5Augustine saith, Fructus est dignus poenitentia, transacta deflere peccata, & ea iterum non agere, This is true repentance, to lament for sinnes past, and not to commit the same againe: though this be no perfect definition of repentance, yet we see that both confession and satisfaction are excluded.

AN APPENDIX, WHETHER RE∣pentance goe before faith.

The Papists.

[error 6] THeir opinion is, that repentance goeth before iustification by faith, and that it is a way rather vnto faith and iustification in the remission of sinnes: poeni∣tentia est via ad remissionem peccatorum, et prior iustificatione, Bellarm, cap. 19.

Argum. Act. 2.38. Repent and be baptized in the name of Christ for the re∣mission of sinnes: Remission of sinnes followeth repentance: Ergo iustification also and faith, Bellarm.

The Protestants.

Ans. FIrst, this place proueth not, that remission of sinnes followeth repentāce, because baptisme was giuen after repentance, for Baptisme doth not giue remission of sinnes, but it is a seale onely and confirmation of our faith, in the remission of sinnes. 2. Neither is remission of sinnes obtained by our re∣pentance: but we are already, being once called, iustified before God, by the remission of our sinnes, and imputation of the righteousnes of Christ, Rom. 4.7.8. By repentance and other workes that follow, our calling is made sure, 2. Pe∣ter 1.10. and our saluation finished vnto our selues, Philip. 2.10. and our faith perfited.

Argum. Iustification goeth before sanctification: for this is the fruite of the other: but repentance is part of our sanctification, renouation, or rege∣neration, being called by S. Paul, A walking in newnes of life, Rom. 6.4. Ergo, it

followeth and commeth after our iustification. And seeing without faith it is impossible to please God, Heb. 11.6: how should our repentance be acceptable to God, vnlesse it proceeded of faith? faith then is initiate and begun in vs be∣fore repentance, which we denie not, by true repentance and other fruites of sanctification, to be daily strengthened and encreased.

Augustine sayth, No man is iustified but by the grace of Iesus Christ:

Non solum remissione peccatorum, sed priùs ipsius inspiratione fidei & timoris dei, donec sanet omnes languores nostros. Not onely by remission of sinnes, but first, by inspi∣ring into vs faith and the feare of God, til he haue cured all our maladies.

He saith (as we heare) that faith is inspired before we haue remission of sinnes and the feare of God, without the which there is no true repentance.

THE FIFT QVESTION, OF CONTRITION: the first part of their penance.

THere are certaine poynts which we doe agree vpon.

1. We grant, that true contrition and sorrow of the heart is necessarie vn∣to repentance, and that it standeth very well with the libertie of the Gospell, and is profitable for Christians, 2. Corinth. 7.10.

2. That true contrition is ioyned both with a full hatred and detestation of sinne committed, 1. Corinth. 11.31. We must iudge and condemne our selues, as also with a full purpose to amend our liues, Act. 11.23.

Let vs then now see what difference of opinion there is betweene vs concer∣ning contrition.

The Papists.

1. THey hold that contrition is neither wholly of mans free wil, nor yet whol∣ly of God: but that man by his free will, holpen of God, is able to repent: [error 7] so that he doth only, Deo adiuuante, poenitere, He is brought to repentance, God onely helping and assisting him, Bellarm. de poenitent. lib. 2. cap. 3.

The Protestants.

TRue contrition of heart, as all other good thoughts in vs, as they are good, come onely of God: our cogitations indeed are our owne, but all the good∣nes of them is the meere gift of God, Iam. 1.17.

Argum. 1. Timoth. 2.25. If at any time God wil giue them repentance: Re∣pentance thē is the gift of God. And Augustine writing vpon these very words, saith, Quantumlibet praebeat poenitentiam, nisi ipse dederit, quis agit poenitentiam? Although he neuer so much giue occasion of repentance, yet vnlesse he bestowe vpon vs the full gift of repentance, no man is able to repent. Thus he plainly di∣stinguisheth betweene praebere poenitentiam, to offer occasion to repent: as he proueth out of S. Paul, Rom. 2.4. The bountifulnes of God calleth thee to repen∣tance: and dare poenitentiam, to giue or grant repentance. But if God should

onely helpe our free will, and worke together with vs to repentance, and not doe all alone himselfe, he should rather praebere, then dare poenitentiam: offer occasion by stirring of vs vp to repentance, then grant vs repentance it selfe, which were contrary to the Apostle.

The Papists.

[error 8] 2. THey teach, that contrition ought to be perfect, because it must proceede from the loue of God, which is the most perfect kind of loue, Catechis. Roman. pag. 439: and that the greatnes of the griefe ought to be answerable to the quantitie of the sinne: So they conclude, that a man shall neuer knowe when he is sufficiently contrite, Thom. Aquinas: for he must be contrite for e∣uery great sinne he hath committed, Tileman Heshus. loc. 9. de poenitent. err. 25.27.28.32.

The Protestants.

WHat is this els but a plaine doctrine of desperation? for when is a man able so perfectly to be contrite, as his loue toward God ought to be per∣fect? or how can his sorrowe be equiualent to the waight of his sinnes? or can a man remember all his sinnes, that he should be sorie for?

Argum. 1. The sorrowe of Christians is not infinite or vncertaine, but it is de∣termined and limited. Saint Paul sayth, That he should not be swallowed vp of too much heauines, 2. Corinth. 2.7. And againe, My Epistle made you sorie, though for a season, 2. Corinth. 7.8.

Augustine sayth, Ista est vera poenitentia, quando quis sic conuertitur, vt non re∣uertatur:* 1.6 This is true repentance, when a man doth so turne vnto God, that he returne not vnto sinne. When a man therefore hath in this manner repented, he may be sure that he hath mourned sufficiently: It is therefore vntrue, that a man is vncertaine when he hath sorrowed enough.

The Papists.

[error 9] 3. COntrition (they say) as it is not altogether without hope to obtaine mer∣cie: so can it not haue certitudinem remissionis peccatorum, a certaintie or vndoubted assurance of remission of sinnes, Concil. Trident. sess. 6. cap. 9. Bellarm. lib. 2. cap. 2.

The Protestants.

GOdly sorrowe and contrition bringeth ioy and comfort to the soule in the end, with vndoubted assurance of the forgiuenes and remission of sinnes.

Argum. 1. Godly sorrowe worketh in the true penitent person, a cleering of the mind, 2. Corinth. 7.11: but the soule and conscience cannot be cleered and set at rest, vnlesse wee bee perswaded that our sinnes are forgiuen vs, Ergo.

Argum. 2. All hope is certaine, and bringeth vndoubted assurance, and there∣fore it is called the anchor of the soule, Heb. 6.19. Wherefore either contrition is voyd of hope altogether, (which they will not grant) or if it haue any hope, it is sure and stable, and worketh a full perswasion and assurance of the mercie of God.

Augustine sayth, Petrus mox à Domino indulgentiam accepit,* 1.7 qui amarissimè fleuit trinae negationis culpam: Peter straight way receiued pardon and indul∣gence, when he had most bitterly bewayled the sinne of his threefold deniall of Christ. How could Peter immediatly haue felt and receiued the remission of that great sinne, if the Lord had not assured his conscience thereof?

The Papists.

4. THey make contrition a part of satisfaction for our sinnes, and to be a cause [error 10] of iustification and remission of sinnes, not onely in disposing and pre∣paring of vs thereunto, but in that thereby we verely obtaine remission of our sinnes, Bellarm. lib. 2. de poenitent. cap. 12.

Arg. Luk. 7.47. Many sinnes are forgiuen her, because she loued: Not onely faith, but loue or charitie obtaineth remission of sinnes, Bellarm. ibid. Rhemist. in hunc locum.

The Protestants.

Ans. THe argument is not from the cause to the effect, but from the effect to the cause: for Christ doth not reason thus, she loued much, therefore many sinnes are forgiuen her: but contrariwise, Many sinnes are forgiuen her, therefore she loueth much. As the next words declare: to whom little is remit∣ted, he loueth little. And our Sauiour sayth in plaine words in the last verse, That her faith had saued her, whereof her loue was an effect.

Argum. That the contrition of the heart is no meanes of our iustification, nor a meriting cause or procuring of remission of sinnes: Saint Paul sheweth, Rom. 4.5, 6. To him that beleeueth faith is counted for righteousnes: And Da∣uid declareth the blessednesse of that man, to whom God imputeth righteous∣nes without workes: It is faith then onely that obtaineth remission of sinnes: and a man is iustified without any respect had to his workes. Therefore neither contrition, nor any other worke inward or outward, procureth remission of sinnes, but faith onely is the meane.

So Augustine sayth,

Opera sequuntur iustificatum, non praecedunt iustifican∣dum: Workes followe a man alreadie iustified, they goe not before to iustifica∣tion, De fide & operib. cap. 14.

Therefore the worke of contrition is not auaile∣able to iustification.

The Papists.

5. COntrition (they say) is not necessarie for veniall or small offences, neither [error 11] is a man bound thereunto, So. lib. 4. distinct. 17. articul. 3.

The Protestants.

THis assertion is cleane contrarie to scripture: for the Prophet Dauid praieth not onely to be kept from presumptuous sinnes, Psalm. 19.13. but euen to be cleansed from his secret faults, vers. 12.

Augustine agreeth:

Non solum propter vitae huius ignorantiam, sed etiam propter ipsum puluerem mundi huius, qui pedibus adhaerescit, quotidianam habere debemus poenitentiam: Not only for the ignorances of this life, but euen for that drosse and dust of the world, which hangeth vpon our feete, we ought daily to repent vs.

He meaneth the lesser and smaller scapes of our life.

The Papists.

[error 12] 6. THere is a kind of cōtrition that proceedeth only from the feare of punish∣mēt, when a man doth leaue sinning, not for any loue or delight he hath in God, but onely for feare of damnation: Euen this contrition also is good and profitable: yet this seruile feare is at length cleane driuen out by charitie. But there remaineth still in the godly an awe and feare of God, and his iudgements, with mistrust, and feare of hell and damnation: as Math. 10. Feare him that can cast bodie and soule into hell, Rhemist. Iohn. 4. sect. 6. Bellarm. lib. 2.17.

The Protestants.

FIrst, we acknowledge that the feare of punishment is necessarie in the begin∣ning, to make a way for true loue to enter, as the bristle or needle (as Augu∣stine sayth) maketh roome for the thred to enter. We also confesse, that there is a continuall feare and reuerence of God in the godly, such as children haue of their parents: but as for any mistrust or feare of hell and damnation, after loue be once entred, and we made the children of God, which breedeth terror and anxietie of conscience, it is cleane expelled, and thrust out of the doores by loue.

Argum. So saith the Apostle, There is no feare in loue: but perfect loue ca∣steth out feare, and maketh vs to haue confidence in the day of iudgement, 1. Ioh. 4.17, 18. But he that feareth damnation and is afraid of the day of iudge∣ment, cannot haue confidence in that day. So Augustine: Quid dicimus de illo, qui caepit timere diem iudicij? si perfecta in illo esset charitas, non timeret? What say we to him, that feareth the day of iudgement? if loue were perfect in him, he would not feare it?

THE SIXT QVESTION, OF AVRICVLAR Confession, the second part of penance.

The Papists.

[error 13] NOne can rightly seeke for absolution at the Priests hands, vnlesse they con∣fesse particularly at the least all their mortall sinnes, whether they be com∣mitted

in mind, heart, will and cogitation onely, or in word, and worke, with all the necessarie circumstances and differences of the same, Rhemist. Ioh. 20. sect. 5. And this sacramentall confession, as they call it, must be made secretly to the Priest, Concil. Trident. sess. 14. can. 6.

Argum. 1. This wonderfull power of remitting and retaining of sinnes, which was giuen to the Apostles and their successors, Ioh. 20.22. were giuen them in vaine, if no man were bound to seeke for absolution at their hands: which can not be had of them without distinct vtterance to them of our sinnes: for they cannot rule the cases of conscience, vnlesse they haue exact knowledge and co∣gitation of their sinnes, Rhemist. ibid.

Ans. 1. God hath not made his ministers in Christs stead iudges of cases of conscience, as though there were in them an actual power to remit and absolue sinnes: but their office is onely to declare and set forth vnto all penitent per∣sons, the promises of God for remission of sinnes, & the seueritie of Gods iudge∣ment against impenitent persons: which is especially performed in the preach∣ing and applying of the word either publiquely or priuately: as S. Paul calleth the Gospell committed vnto him, The word of reconciliation, 2. Cor. 5.16.

2. A man therefore may by their ministerie, which are the preachers of re∣conciliation, finde remission of sinnes, without a particular declaration thereof: neither is it necessarie for them to haue so exact a knowledge of our sinnes, see∣ing they are not absolute iudges of the conscience, but the ministers and am∣bassadors of reconciliation, 2. Corinth. 5.20.

3. And Ministers are not to stay while suite is made vnto them for their helpe, but they ought to exhort and desire men to be reconciled to God by their ministerie.

Argum. 2. As the Priests in the law had onely authoritie to discerne the lepro∣sie of the people, and therefore Christ sendeth the lepers to the Priest, Luk. 17.14. so men must reueale the spirituall leprosie of sinne to the Priest, Rhemist. ibid.

Ans. First, the leprosie was not healed by the Priest, but onely declared to be healed: so sinnes are declared to be forgiuen by the Priest, not properly forgiuē. Secondly, the Priest receiued not knowledge of all diseases, but of this, that was contagious: therefore it would not followe hereupon, that all sinnes are to be confessed to the Priest: but such as are notorious, where publique confession is by Church discipline inioyned: and such confession we denie not. Thirdly, the argument followeth not from the Priests of the law, to the Ministers of the Gos∣pell: for the Priesthood of the law is translated wholly vnto Christ, who hath all knowledge to discerne, and power to heale our spirituall diseases.

The Protestants.

COnfession of sinnes, such as the scripture alloweth, we doe acknowledge: as namely these foure kinds: There are priuate confessions, either to God a∣lone, as Daniel confesseth, 9.4. or for the easing of our conscience, to man also,

as to him whom we haue offended, Math. 5.24. Or to any other faithfull man, the Minister or some other, that we may be holpen and comforted by our mu∣tuall prayers, Iam. 5.16. There are also two kinds of publique confession, either of the whole congregation together, Nehem. 9.3. or of some one or more, that make publique confession of their sinne, for the satisfying of the congregation, whom they haue offended: which belongeth to Ecclesiasticall discipline, 2. Co∣rinth. 2.6. But this particular confession of all sinnes, yea of them that are se∣cret, and to none but the Priest, is an Antichristian yoke and too heauie for Christians to beare.

Arg. 1. It is not necessarie to make confession at all vnto men: the Prophet Dauid confessed onely vnto God, Against thee O Lord onely haue I sinned, Psal. 51.4. Augustine also sayth,

Quid mihi cum hominibus vt audiant confessiones meas, quasi ipsi sanaturi sint languores meos? What haue men to doe to heare my confessions, as though they were able to heale my sores? Confess. lib. 10.3.

Argum. 2. If a man otherwise cannot finde ease of conscience, but will open his sinnes to men: it is not alwaies necessarie he should seeke to the Minister, though it be most cōueniēt, if he be a fit man: any other faithful godly man may serue: for so the Apostle biddeth vs, Acknowledge our faults, not to the priest, but one to another, Iam. 5.16. Whereupon Augustine writeth,

Peccata nostra debemus non solùm Deo sed etiam sanctis & Deum timentibus confiteri: We must confesse our sinnes not onely to God, but to men also that feare God

: He sayth not, Sacerdotibus, onely to the Priests, Homil. 12.

Argum. 3. Such a particular enumeration of sinnes is not necessarie, neither is it possible: It sufficeth, where our sinnes are kept from our sight, to say with the Prophet, Cleanse me from my secret sinnes, Psal. 19.12. Augustine sayth, Quot habes in corde compunctiones facinorum, tot habe illic punctiones confessionum: Looke how many sinnes doe pricke thy conscience, so must thy confession be. It is an vncomfortable doctrine to teach men to labour to remember all their sinnes, and to make a particular catalogue of them: they haue worke enough to be eased of those sinnes that lye heauie on the heart.

AN APPENDIX OF OTHER CIRCVMSTANCES of Auricular confession.

The Papists.

1. THis order and custome of Confession, they hold to be a diuine ordinance, [error 14] no humane tradition, Concil. Trid sess. 14. can. 6.8.

The Protestants.

THey are neuer able to shewe that it had any diuine institution: but it was a meere deuise and inuention of men. First, we reade that Nectarius a good Bishop of Constantinople, did abrogate this custome of Confession vpon this oc∣casion,

which had before time been vsed in that Church: for it was found out, that a certaine woman of the citie, vnder this pretence of confession, had vnlaw∣full companie with the priest to whom she confessed: whereupon the good man abolished that custome, seeing more harme then good to come by it.* 1.8 And this act of his was approued by that famous preacher Chrysostome, who succee∣ded him in that see: but if it had been the ordinance of God, it ought not for some abuse to haue been abolished.

Augustine also sayth, Si deest sacerdos, confiteatur proximo:* 1.9 If a priest cannot be had, let a man confesse to his neighbour: Ergo, to confesse to a priest, is no certaine ordinance of God: for then might it not be changed.

The Papists.

2. IT is necessarie that euery man should confesse to his owne parish priest, [error 15] Thom. ex Tileman. Heshus. loc. 7. err. 46.

The Protestants.

YEa, but Augustine sayth, Sacerdos, vt perfectus medicus, primùm sciat curare peccata sua, & tum detergere aliena:

The priest as a cunning phisition, must first know how to cure his owne sinnes, before he can helpe another, De saluta∣ribus docum. cap. 50. And in another place, Quaerat sacerdotem scientem ligare & soluere, ne ambo cadant in foueam: Let him seeke a priest that knoweth how to bind and loose, lest both fall into the ditch, De poenitent. cap. 10.

But such an one cannot be had in euery parish: for many times the parish priest is worse then he that commeth to be confessed: such an one, Augustine sayth, is not to bee taken, and therefore men should not in that case bind themselues to their po∣pish priest.

The Papists.

3. IT is enough for men once a yeere in the time of Lent, to confesse them∣selues, [error 16] Concil. Trid. sess. 14. can. 8.

The Protestants.

AVgustine sayth contrarie, Non tantum laici, sed etiam sacerdotes vna die esse non debent sine poenitentia: Not onely lay men, but not priests ought to be one day without repentance, In Apocal. hom. 2. His reason is, because they can not be one day without sinne.

THE SEVENTH QVESTION, of satisfaction.

THis question containeth these parts: First, whether the sinne being forgiuen, there remaine any punishment.

2. Whether the temporall punishment of this life may be redeemed by good workes.

3. Whether the wrath of God may be satisfied for sinne, and the punishment due vnto the same.

4. Whether one man may satisfie for another: of these now in their order.

THE FIRST PART, WHETHER THE PVNISH∣ment remaine, the sinne being once pardoned.

The Papists.

[error 17] THey doe affirme, that it may stand with the iustice of God to forgiue the sinne committed, & yet reserue the punishment, Concil. Triden. sess. 14. can. 14. Argum. The Lord forgaue vnto Dauid the sinne of adulterie and murder, which he had committed, yet he punished him in the death of his child, 2. Sam. 12.13.14. Bellarm. lib. 4. cap. 2.

The Protestants.

Ans. THat crosse was laid vpon Dauid, not as a punishment of his sinne, but as a fatherly correction or chastisement, to exercise him & make him more carefull for the time following: as Augustine sayth, writing vpon the same ex∣ample:* 1.10 Subsecutus est illius comminationis effectus, vt pietas hominis in illa humilitate exerceretur, at{que} probaretur: The effect of the threatning immediat∣ly followed, that Dauids godlines might thereby be tried and proued: He saith not, that Dauid might thereby be punished.

Argum. Christ sayd to the sicke of the palsie, Mark. 2.5. Sonne, thy sinnes are forgiuen thee. Whereby our Sauiour would haue them to vnderstand, that the sinne being once forgiuen, the sicknes of the bodie, which was the punish∣ment of sinne, could not continue: for the cause being remoued, the effect ceaseth.

The afflictions of this life are the louing corrections of God to admonish vs, not plagues to punish vs: as Augustine sayth well, Tota miseria generis humani dolor medecinalis, non sententia poenalis: The miserie of man is but a medicinall griefe, not a sentence of punishment: In Psalm. 138.

THE SECOND PART, WHETHER THE TEMPO∣rall punishment of this life may be redeemed by good workes.

The Papists.

[error 18] THat we may redeeme and buy out as it were the punishments due to sinne in this life, by other good works, it is their generall sentence: and they proue it thus.

Argum. Daniel sayd to Nabuchadnezzar the King, Redeeme thy sinnes by righteousnes, and thine iniquities by shewing mercie to the poore, cap. 4.24. Bellarm. cap. 3.

The Protestants.

Ans. THe text is rather thus to be read: Breake off thy sinnes by righteousnes: that is, leaue off to doe euill: as it is by Tremellius translated more a∣greeably to the Hebrue: for if redemption be here properly vnderstood, it would follow that men may redeeme not onely the punishment of their sinnes, but the sinnes themselues: and so take Christs office out of his hand.

By true and faithfull repentance, and other good works proceeding of faith, we may auoyde Gods heauie iudgement due to our sinnes, yet not for the merit or satisfaction of any worke, but through the merites onely of Christ.

Argum. Looke how our sins are forgiuen, so is the punishment due vnto them: but our sins are forgiuen vs freely in Christ, Ierem. 31.34. Ergo, so is the punishment.

THE THIRD PART, WHETHER A MAN may truely satisfie the wrath of God, for the punish∣ment due vnto sinne.

The Papists.

IT is not a sufficient satisfaction, to beleeue that Christ hath abundantly satis∣fied [error 19] for vs; neither yet is it enough to amend and correct our liues: but God also must be satisfied for our sinnes, by the punishment and chastisement of our selues, as by affliction laid vpon vs by God, or penance enioyned by the priest, or by praier, fasting, almes deedes, which we doe take vp our selues, Concil. Trid. sess. 14. can. 13. Rhemist. Matth. 11.21.

Argum. 1. Matth. 3.8. Bring forth fruites worthie repentance: he prea∣cheth satisfaction by doing worthie fruites of penance, as fasting, praier, almes, and the like, Rhemist.

Ans. Fruites worthie of repentance, are no satisfaction for sinne, but argu∣ments of true repentance, effectes, not any part thereof.

Argum. 2. Iudge your selues, that you bee not iudged, 1. Corinth. 11.31. We must punish our selues according to the waight of the sinnes past, Rhemist. And againe saith the Apostle, What great punishment hath it wrought in you! 2. Corinth. 7.11. This is nothing else but the satisfactorie punishment for our sinnes, Bellarm. lib. 4. cap. 8.

Ans. The Apostle meaneth nothing else, but an hartie and earnest sorrowe for our sinnes, whereby we doe iudge and condemne, and as it were punish our selues, yet wee are farre from making any satisfaction hereby for our sinnes: as Augustine saith,

Omnis iniquitas puniatur necesse est, aut à poenitente homine, aut vindicante Deo: vis non puniat? puni tu: antequam ipse intendat vt puniat, tu confitendo praeueni & puni.* 1.11 All sinne must needes be punished either of man him∣selfe repenting, or God reuenging: if thou wilt not haue him punish, punish

thou, before he intend to punish: preuent him by thy confession, and punish thy selfe.

So then this punishment of our selues is nothing else, but true repentance and confession of our sinnes.

The Protestants.

THat satisfaction ought to be made vnto men, either by restitution, as Zache∣us restored that which hee had wrongfully gotten: or by reconciling our selues to those, whom wee haue offended, as Matth. 5.24. wee doe willingly grant: but that the wrath of God may be appeased and satisfied for our sinnes, or the punishment due vnto the same by any worke of ours, it is a great blasphe∣mie, and cleane contrarie to the course of Scripture.

Argum. 1. That it is sufficient to returne vnto God by true repentance and amendement of life, without any satisfaction, either for our sinne, or the pu∣nishment of sinne: the Prophet Ezechiel sheweth, where speaking of the con∣uersion of a wicked man, he saith, His iniquities shal no more be mentioned, or laid to his charge, chap. 18.22. But if after the sinne remitted, there should re∣maine some punishment behinde, his sinnes should still bee remembred and mentioned: there is therefore no satisfaction for the punishment of sinne, be∣cause none remaineth.

Argum. 2. Isai. 43.25. I am he that putteth away thine iniquities for mine owne sake. Likewise, 53.4. He hath borne our infirmities, and carried our sor∣rowes: the chastisement of our peace was vpon him, and with his stripes are we healed. God of his free mercie doth forgiue our sinne: Christ also hath fully sa∣tisfied for vs: Ergo, there is no satisfaction in vs: wee are made whole by his stripes, and not our owne.

Argum. 3. Our praiers, fastings, almes, and what workes soeuer, are neither meritorious, nor satisfactorie: for when we haue done all, we are but vnprofita∣ble seruants, and we did no more then was our duetie, Luk. 17.10.

* 1.12Augustine saith, Peccasti in fratrem? fac satis, & sanatus es. Hast thou offen∣ded thy brother? satisfie him, and thou art healed. Qui multos offendit peccando, placare multos debet satisfaciendo: He that hath offended many in sinning, must appease many by satisfying them. These kindes of satisfaction both publikely and priuately we acknowledge: but satisfaction to God, neither hee, nor we ac∣knowledge. Lachrymas lego, satisfactionem non lego: I reade of Peters teares, saith he,* 1.13 but of no satisfaction.

THE FOVRTH PART, WHETHER ONE man may satisfie for another.

The Papists.

[error 20] SAtisfactorie workes are not onely profitable to the sufferers themselues, but also for other their fellow members in Christ, and one may beare the burthen, and discharge the debt of another, Rhemist. Coloss. 1. sect. 4.

Argum The passions of the Saints are suffered for the common good of the whole bodie, as Saint Paul saith: Now I reioyce in my sufferings for you, and fulfill that which is behinde of the afflictions of Christ for his bodies sake, which is the Church, Coloss. 1.24. Here Saint Pauls afflictions are meritorious and satisfactorie for the Colossians, Rhemist.

Ans. The Apostles sufferings were for the glorie of God, and the confirma∣tion of their faith: but therefore it followeth not, that they were meritorious, ei∣ther for himselfe, or others. His sufferings are said to be Christs, who suffereth in his members, not that they receiue any force from Christ to bee satisfactorie, but because hee was made like and conformable by his sufferings vnto Christ, Rom. 8.17. Augustine also thus expoundeth the place, Non dixit, pressurarum mearum, sed Christi, quia membrum erat Christi: He saith not, of my sufferings,* 1.14 but of Christs, because hee was a member of Christ: they are not then the suffe∣rings of Christ, as though they receiued a satisfactorie power from Christ: but because hee was a member of Christ, who suffered together in and with his members.

The Protestants.

NOne can merite or satisfie for themselues, much lesse for others: neither can one man beare the burthen, or pay the debt of another mans sinne.

Argum. The Scripture saith, The soule that sinneth, the same shall die, Ezech. 18.20. Euery man shall beare his own burthen, Galath. 6.5. None can redeeme his brother, or giue a price to God for him, Psalm. 49.8.

Augustine vpon those words, Iohn. 16.23. Whatsoeuer yee shall aske in my name, he will giue it you:

Exaudiuntur quippe omnes sancti pro seipsis: non autem exaudiuntur pro omnibus, vel amicis, vel inimicis, &c. The Saints are heard pray∣ing for themselues:* 1.15 but they are not heard praying for all their friends or ene∣mies, because it is not said simplie, He will giue, but, He will giue to you.

Ergo, much lesse can they satisfie for others, if their praiers bee not heard alwaies for others.

THE EIGHT QVESTION, OF INDVL∣gences and penall iniunctions.

THE FIRST PART: WHETHER PE∣nall and painefull workes are necessarie vnto repentance.

The Papists.

NOt onely amendement, and ceasing to sinne, or repentance in heart before [error 21] God is alwaies enough to obteine full reconcilement, but there must bee outward penaltie, correction, and chastisement beside, Rhemist. 2. Corinth. 2. sect. 2.

Argum. The incestuous person was rebuked of many, 2. Corinth. 2.6. which word implieth, beside his inward repentance, outward correction and chastisement.

The Protestants.

Ans. WEe acknowledge, that in notorious sinnes, and offensiue to the Church, as this of the young mans was, inward repentance is not sufficient, but that after sharpe discipline, by the outward testification of sorrow, and publike confession, satisfaction must bee made to the Church: but it follo∣weth not that this course should be taken for all sinnes, which a man repenteth him of. And yet wee graunt that outward signes of our sorrowe are alwaies necessarie in true repentance, not as satisfactorie meanes to redeeme our sins, but onely as infallible tokens and effects of our repentance. As Augustine saith, Satis durus est, cuius mentis dolorem oculi carnis nequeunt declarare: Hee is hard harted, the griefe of whose minde, the eyes of his flesh doe not shew forth, de poenitent. cap. 9.

Argum. There are but two essentiall partes of repentance, and true con∣uersion vnto God: To turne from our sinnes, and leade an holy life. So saith the Lord by the Prophet, If the wicked will returne from his sinnes and keepe all my statutes, Ezech. 18.21. This is all God requireth, without any other penall workes: wherefore ceasing from sinne and amendement of life, which necessarilie include the true sorrow and conuersion of the heart, are sufficient for repentance.

THE SECOND PART, BY WHOM penall workes are to bee inflicted.

The Papists.

[error 22] THe priests onely, they say, haue power to enioyne workes of penance, as af∣fliction of bodie, mulct, penaltie, correction, by almes-deedes, fasting, absti∣nence and such like, Conc. Trid sess. 14▪ can. 15. Rhemist. 2. Corinth. 2. sect. 2.

Argum. To them is giuen authoritie to binde, and loose: Ergo, to enioyne penance, Bellarm. cap. 5. lib. 4.

The Protestants.

Ans. 1. SOme kinde of mulctes Church discipline is not to deale withall: as bodily punishment, and pecuniarie fines, which are to be imposed at the discretion of the magistrate. Secondly, we grant a wholsome vse of the keyes in Church discipline, in punishing and clensing of notorious offenders in the open face of the congregation: but priuately to enioyne men penance for their secret sinnes is an Antichristian yoke.

Argum. True repentance is a free worke, not of compulsion, or coaction: Saint Paul exhorteth men to iudge themselues, that they bee not iudged,

1. Corinth. 11.31. But now when penance is laid vpon a man, and not volun∣tarilie taken of himselfe, hee is iudged rather of another, hee doth not iudge himselfe. Augustine saith,

Quem poenitet, punit seipsum, prorsus aut punis aut punit Deus, vt ille non puniat, puni tu. Hee that repenteth, punisheth himselfe: either thou punishest, or God: if thou wilt not haue God to doe it, punish thy selfe.

A man therefore must punish himselfe, he must not be pu∣nished of another in his repentance to Godward: for of outward chastisement to the world, now is not the question.

THE THIRD PART, OF PARDONS and Indulgences.

The Papists.

1. THe principall Magistrates of the Church are no lesse authorized to par∣don, then to punish, & to remit the temporall punishment due to sinners, [error 23] the offence being first forgiuen, which wee call an Indulgence or pardon, Rhemist. 2. Corinth. 2.4. Concil. Trid sess. 25.

Argum. To whome you forgiue any thing, I forgiue also, 2. Corinth. 2.10. Here the Apostle forgiueth the young man a peece of his punishment, when he might haue kept him longer in penance for his offence, Rhemist. ibid.

Ans. 1. Wee denie not, but that the Church may release such publike exer∣cise of humiliation, which is enioyned offenders for triall of their repentance, and some satisfaction of the Church, when it seeth, that they are sufficiently humbled. But it followeth not, that the Church therefore may dispence with any necessarie part of repentance towards God. Secondly, whereas you say, the Apostle, notwithstanding his rebuke was sufficient, might haue kept the young man still in temporall punishment: it is cleane contrarie to the Apostles owne rule, who perswadeth the Corinthians to forgiue him, least he should bee ouercome of too much heauines, vers. 7. The Apostle therefore would neither forgiue nor release him, before they had forgiuen him, and hee had satisfied the whole Church, verse 10. Neither would hee keepe him longer in punishment, hauing once sorrowed sufficiently, verse 6. The Apostle therefore did neither binde nor release him at his owne pleasure, but as hee sawe repentance to bee wrought in the offender.

The Protestants.

THe power which the Pope and popish Bishops doe challenge vnto them∣selues, in giuing Pardons and Indulgences, is most blasphemous.

1 They doe take vpon them to release both the punishment of this life, and the paines of purgatorie also, and say, that their pardons profite both the dead and the liuing, Bull. Leon. 10.

2 They pardon not only the punishment, but the sin both past, and to come, for dayes, yeares, hundreds, thousands of yeeres: how so euer the Rhemists

would beare vs in hand that an indulgence is a release but of the punishment. Such was the first Iubile pardon granted by Boniface 8. an. 1300. And another by Leo the 10. an. 1513. See also the Boston pardons graunted by Pope Inno∣cent, Pope Iu••ye, Pope Clement, which gaue them release of all their sinnes for fiue hundred yeares, Fox. pag. 1178.

3 And, which filled vp the measure of iniquitie, they set their pardons to sale: as in Pope Leo his time, his pardoners for ten shillings would giue to any man power,* 1.16 to deliuer one soule at his pleasure out of purgatorie.

Argum. The scripture saith, that God onely forgiueth sinnes, Mark. 2.7. And that Christ no otherwise, then as God, forgaue sinnes, vers. 10. His Apo∣stles onely as his ministers and Ambassadors, and in his name, declare and pro∣nounce remission of sinnes, 2. Corinth. 5.19. Wherefore there is no such power giuen vnto men, at their pleasure to binde or loose.

* 1.17Augustine saith, Non secundum arbitrium hominum tenentur, aut soluuntur peccata, sed ad arbitrium Dei, & orationes sanctorum: Sinnes are not loosed, or re∣tained at the pleasure of men, but according to the will of God, and praiers of his Church.

The Papists.

[error 24] 2. THe satisfactorie and meritorious workes of the Saints which doe a∣bound, being communicable, and applicable to the faithfull that want, are the very ground of the indulgences and pardons of the Church, and the very treasure thereof, and to be dispensed according to euery mans neede by the pa∣stors of the Church, 2. Corinth. 2. sec. 5. Coloss. 1. sect. 4.

The Protestants.

HEre are many blasphemies and vntruthes couched together:

1 That a mans penalties may exceede and bee greater then his sinnes, and so his abounding may supplie another mans want: for thus the Rhemists say: which cannot stand with the iustice of God, to punish a man more then he hath deserued. And it is contrarie to the Scriptures:

Enter not into iudgement with thy seruant: for in thy sight shall none that liueth be iustified, Psalm. 143.2. And Iob saith, If the Lord should call him to account, he should not answere one to a thousand, 9.3.

2 How can the Church gouernours dispense the merites of one to another▪ Who made them stewards of another mans good? Yee say also the contrarie your selues, That the abounding passiōs of the Saints are applicable to others by the sufferers intention, Rhem. 1. Colo. 2.2. Then not by the Churches dispensation.

3 It is a great blasphemie, that one may bee holpen by another mans me∣rites, and it doth derogate from the death of Christ, whose onely merites are the treasure and storehouse of the Church: The most righteous man that euer was,

can but saue his owne soule, Ezech. 14.14. And that onely by Christ.

Augustine saith:

Vnusquisque pro se rationem reddet,* 1.18 nec alieno testimonio quis∣quam adiuuatur apud Deum, & vix sibi quisque sufficit, &c. Euery man shall giue account for himselfe, before God no man is holpen by the testimonie of another: the testimonie of his owne conscience doth hardly suffice for him∣selfe.

The Papists.

3. THe dispensing of pardons and indulgences, is onely committed, they say, [error 25] to the chiefe magistrates the Popes and Bishops: and as the Bishops in their Diocese haue especiall cases reserued to themselues, wherein inferiour Priests are not to deale: so the Pope hath also his proper reseruations, wherein other Prelates are not to meddle, Concil. Trident. sess. 14. cap. 7. The cases reser∣ued to the Pope are 51. in number, Fox. pag. 785. The Bishop of Paris, ann. 1515 reserued these cases to himselfe, to dispense in murder, witchcraft, sacrilege, he∣resie, simonie, adulterie, ex Tileman. Heshus. loc. 9. de poeniten. err. 63. Likewise the yeares of their pardons are limited: Bishops may not exceede 40. dayes pardon: the Pope may be lauish in his hundreds and thousands, yea, and this reseruation of cases, standeth not onely with the externall policie of the Church, but is of force euen before God, Concil. Trident. sess. 14. cap. 7.

The Protestants.

WE will not much contend with them about reseruation of cases: for wee acknowledge no such power to giue pardons, or indulgences, either in su∣perior or inferior Priests: yet wee will shew how this deuise of theirs standeth not with their owne doctrine.

Argum. 1. It is a greater power to remit the sinne, then to release the pu∣nishment: but euery Priest hath the greater power, as they say, to remit sinnes, yea as fullie as hath the Pope himselfe: Allen in his booke of pardons, cap. 2. Ergo, why haue they not the lesse power, which is by indulgence to dispense with the punishment? And that of these two, the remission of sinnes is the grea∣ter, it is confessed by the Rhemist. 2. Corinth. 2. sect 6.

Argum. 2. In the point of death, the reseruation of cases hath no place: but at that time euery Priest may absolue from all manner sinnes and punish∣ment, Concil. Trident. sess. 14▪ cap. 7. But euery houre is with some, and ought to be with all, the point of death: because we are vncertaine when it commeth, and therefore ought alwaies to be in a readines. Therefore euen by their owne rule euery Priest hath at all times authoritie to absolue in all cases.

Againe, if those words of Christ be spoken to all ministers and preachers of the Gospell, Iohn. 20.22. Whose sinnes ye reteine, &c. (which cannot bee deni∣ed) to them all then is committed equally that power of binding and loosing, which is exercised by the preaching of the word.

THE NINTH QVESTION, OF THE ceremonies and circumstances of penance.

The Papists.

[error 26] 1. THey enioyne their penitent Clients to poll their heads, and their women to weare a vaile, to goe in black, to put on sackcloth, to looke sowrely: and such like presumptions they haue concerning the habite of those that doe penance, Bellarm. lib. 1. de poenitent. cap. 22.

The Protestants.

OVr Sauiour cleane contrarie biddeth his Disciples, not to looke sowrely, nor to disfigure themselues, when they fast and repent, or to shew any other outward token of their sorrow, but to doe it secretly betweene themselues and God, to wash their face, to annoynt themselues with oyle, that it appeare not to men that they fast, Matth. 6.16.17.

Augustine also answering a certaine obiection, that young men newly mar∣ried might make: How can I shaue my head or change my habite? saith thus, Vera conuersio sufficit tibi, sine vestimentorum commutatione. The true conuersi∣on of the heart may suffice thee without changing of thy vesture.* 1.19

The Papists.

[error 27] 2. THey enioyned them to fast bread & water certaine dayes in the weeke, to lie hard, to absteine from marriage, or to doe some great almes deedes to satisfie for their sinne, Bellarm. ibid. to goe a pilgrimage, and such like workes of penance were prescribed them.

The Protestants.

TRue repentance consisteth not in such outward exercise of the bodie, but is a conuersion rather of the heart. It was the manner of hypocrites, idolat••rs and superstitious men, to seeke to appease their Gods with afflicting of their flesh, as the Gentiles did cut their hayre, Deut. 14.1. Baals Priests did launch their flesh, 1. King. 18.28.

Argum. What is to be thought of such punishing of the carkasse, Saint Paul sheweth, Coloss. 2.23. He calleth it voluntarie religion or superstition in not spa∣ring the bodie: when men doe not vse such outward exercises of fasting and abstinence for the chastisement of the flesh, to subdue it to the spirit, but with an opinion of meriting thereby, preferring them before the faith and conuersion of the heart, as the papists doe.

Augustine saith,

Non sit satis, quòd doleat, sed ex fide doleat, & non semper doluisse, doleat: Let it not suffice to bee sorrowfull, but let his sorrowe pro∣ceede of faith,* 1.20 and let it grieue him, that hee is not alwaies grieued for his

sinne.

So then true repentance is especially an inward worke of fayth, rather then an exercise of the body, and it ought alwayes to continue. Wherefore it consisteth not in such laborious workes, which if a man should long endure, he should end his life sooner then repentance.

The Papists.

3 THey measure their penance by number of yeares and dayes: They haue [error 28] their quadragenas, fortie dayes penance: septenas, seuen yeares penance, Ex Tileman. Heshus. loc. 9. de poenitent. Err. 83. And they lengthen or cut short the time of penance at their pleasure, to continue three, seuen, or tenne yeares, yea sometime more, Bellarmin. lib. 1. de poenitent. 22.

The Protestants.

THat true repentance is not to bee measured by the time, but by the right sorrow and contrition of the offender, Saynt Paul teacheth vs, who wri∣teth for the young man to be released, because of his great and sufficient hea∣uines for his fault, 2. Corinth. 2.7.

Augustine also sayth,

Poenitentia vera, non annorum numero,* 1.21 sed amaritu∣dine animicensetur: poenitentia quamuis sit exigui temporis, &c. True repen∣tance is not measured by number of yeares, but by the bitternes of the soule: though it be but for a short time, yet it is not despised before that iudge which regardeth the heart.

THE FIFTEENTH GENE∣RALL CONTROVERSIE, OF MATRIMONIE.

THe seuerall questions belonging to this Controuersie are these.

First, whether Matrimonie bee a sacrament properly so called.

2 Of the causes of diuorce, and whether it bee lawfull to marry after diuorce.

3 Of the degrees in mariage: First, the maner of supputation or accoun∣ting of degrees. Secondly, whether the degrees forbidden, Leuit. 18. may bee dispensed with. Thirdly, whether any other degrees may bee by humane law prohibited.

4 Of the impediments of mariage, of two sortes. First, of those that may hinder the contract of mariage onely. Secondly, of such impediments, as may both dissolue the contract and the mariage also consummate.

5 The comparison of mariage and virginitie, whether either bee pre∣ferred

before the other before God.

Of these now in their order.

6 Of the times of mariage prohibited.

7 Of the ceremonies and rites of mariage.

THE FIRST QVESTION, WHETHER Matrimonie be a sacrament.

The Papists.

[error 28] THat it is properly and rightly a sacrament instituted of God, and not deui∣sed of men, Concil. Trid. sess. 24. can. 1.

Argum. 1. Ephes. 5.32. This is a great sacrament: Matrimonie is here a signe of an holy thing, representing the coniunction of Christ, and his Church. Ergo, a sacrament.

Answ. 1. The wordes are thus to be read rather, This is a great mystery. Or if we reade sacrament, they haue no great aduantage, seeing they are not ignorant, that the originall word, Mysterie, which they translate sacrament, is attributed to other things then sacraments: as 1. Timoth. 3.16. Mysterie of god∣linesse: Apocal. 17.5. A mysterie great Babylon. Neither doe they themselues much vrge this argument. 2. The Apostle sayth not, that Matrimonie is a my∣sterie, but I speake of Christ and his Church, vers. 32.3. Matrimonie we con∣fesse to be instituted of God, and to be a signe of a holie thing: yet no sacra∣ment: for so was the Sabboth ordayned of GOD, and signified the rest in Christ, Hebr. 4.8. yet was it no sacrament. Wherfore al significatiue and mysti∣call signes are not sacraments.

Argum. 2. Matrimonie giueth grace of sanctification to the parties maried. They shalbe saued in bearing of children, if they continue in faith and loue, 1. Timoth. 2.15. These are the graces giuen by matrimonie. Ergo, a sacrament.

Answ. 1. We denie that any sacraments giue or conferre grace, they are instruments only of grace. 2. We also grant that by matrimonie God giueth to the faithfull this speciall grace to liue in holines & purenes, from the filthy pol∣lution of the flesh: but the sacraments are seales of spirituall graces, and serue for the increase of fayth: it is not sufficient to bee a meanes of any common gift, but of the spirituall and iustifiyng grace to make a sacrament. 3. Where∣fore if by fayth and loue here, they vnderstand only the fidelity and duety of wedlocke, they are not those spirituall graces, whereof sacraments are seales: if wee take them for the true faith and loue, which are the common graces of the faythfull, as the very meaning is, they are as well to be had out of wedlock, as in it.

The Protestants.

THat matrimonie is no sacrament of the Gospell, speaking now properly, and

vnderstanding a sacrament, for the seale of the grace of God in the remission of our sinnes by Christ, it is thus proued:

Argum. 1. Matrimony was instituted by GOD, before sinne, in Paradise, therefore it can be no sacrament of the Gospell.

Argum. 2. Our aduersaries are contrary to themselues: for they call ma∣trimonie a prophanation of Orders, Martin▪ sect. 15. cap. 11. And they say it is more tolerable for a Priest to keepe many concubines then to marrie, Pighius ex Tileman. Hesbus. loc. 21. Err. 2. Doe these fellowes meane in good sooth, that matrimonie is a sacrament, which they make so vile, polluted and vncleane a thing?

3 In euery sacrament there ought to be an external sensible element, as the matter, and a sanctifiyng word, as the forme: But in matrimony there is neither. Ergo, it is no sacrament.

Bellarm. The forme, are the wordes pronounced by the parties themselues, when they contract matrimonie: I doe take thee, &c. They also themselues are the matter: yea and the Ministers of the sacrament too: For the Iesuite holdeth, that it is a sacrament in the very contract and giuing of mutuall consent, before it be solemnized in the Church, De matrim. cap. 6.

Ans. 1. The sacrament is one thing, and the receiuers another: therefore the maried parties cannot be the sacramental matter, being the receiuers. 2. It is not euery word that sanctifieth, but the word of God, 1. Tim. 4.5. but these words, I take thee, are no parte of the word: Ergo, they want also the forme of a sacra∣ment. 3. The ministers of Christ & preachers of the word are only the dispēsers of the mysteries and sacraments of the Church, 1. Cor. 4.1. Wherefore the par∣ties themselues could not be ministers of matrimonie, if it were a sacrament.

Augustine thus writeth,

Ne quis istam magnitudinem sacramenti in singulis quibusque hominib. vxores habētib. intelligeret, ego autē dico, inquit, &c.* 1.22 Lest any man should think, when the Apostle had said, This is a great sacrament, that this great Sacrament is to be vnderstood of all maried persons, the Apostle addeth, but I speake of Christ and his Church.

But if so be matrimony were a sacrament, why is it not to be found in al maried folke?

THE SECOND QVESTION, OF THE CAVSES of diuorse in mariage, and whether it be lawfull to marrie after diuorse.

THE FIRST PART, WHETHER THERE MAY BE more causes of diuorse, then fornication onely.

The Papists.

DIuorse, as Bellarm. defineth it, is either from the dueties of mariage, as from [error 29] bed and boord, as we say, which is properly called diuortium, or it is a dissol∣uing of the knot and bond of mariage, which is called repudium.

First then, they affirme, that the very bond and knot may bee dissolued in the mariage of Infidels, if one of them after mariage become a Christian: his reason is, because mariage contracted in infidelitie is no sacrament, and there∣fore may be dissolued, Bellarmin. cap. 12.

Argum. Saint Paul sayth, If the Infidell partie will departe, let him de∣part, a brother or sister is not in subiection in such a case, 1. Corinth. 7.15.

Answ. Saint Paul giueth not liberty to the one partie at their pleasure vt∣terly to renounce the other, as though they were no longer man and wife: for Saint Paul had sayd before, that if the Infidell partie bee content to dwell with the other, he or she is not to be put away. But his meaning is, that if one partie wilfully depart, the other is no longer bound, nor in subiection for the perfor∣mance of the mutuall dueties of mariage.

The Papists.

[error 30] SEcondly, separation from bed and boorde may be admitted, they say, for di∣uers causes, Concil. Trident. sess. 24. can. 8. Bellarmine nameth three: Forni∣cation, according to Christs rule, Math. 5. Heresie, Tit. 3. An heretike must be auoyded. Thirdly, when one is a continuall offence to another & a prouocati∣on to sinne: If thine eye offend thee, pull it out, Math. 5.29. Bellarmin. cap. 14.

Answ. Fornication we admit is a iust cause of separation and diuorce, but not heresie: for Saint Paul would not haue a woman to forsake an Infidell, 1. Corinth. 7.13. therefore not an heretike. Wee must auoyd such, that is, take heede of their poysoned opinions, and shun their company also, where we are not otherwise bound: Neither is the eye to be cut off, where there is any hope: but who knoweth whether the offensiue partie may returne to grace? And this place proueth as well a finall ••utting off of mariage, as a separation or disiun∣ction.

The Protestants.

FIrst, that there is no cause of vtter dissolution of mariage by way of diuorce, but onely adulterie and fornication: it is plaine by our Sauiour Christes wordes, Math. 5.32. & 19.9. where neither infidelitie nor any cause beside is excepted, but onely fornication.

Secondly, Saint Augustine sometime was of opinion, that the wife might be dismissed for infidelitie: but he reuoketh and retracteth that opinion, Lib. retract. 1. cap. 19. For elsewhere he flatly concludeth thus: A viro non fornican∣te non licere omnino discedere: that it is not lawfull for a woman at all to leaue her husband, if he committe not fornication, De adulter. coniug. 1.7.

And yet further, to make this matter more playne, we acknowledge no o∣ther cause of lawful diuorse in mariage but that only, which is prescribed in the Gospell, namely, for adultery or fornication, Math. 5.32. & 19.9. There is notwithstanding another cause whereby the mariage knot may bee dissolued,

though not for fornication: as when one of the parties doth wilfullie renounce, leaue and forsake the other vpon no iust cause, but either of lightnes or for di∣uers religion, as when an Infidel forsaketh a Christian, a Papist a Protestant, an heretick a true professor, or vpon any other vnlawfull or vniust cause: for the Apostle sayth playnely, A brother or sister is not in subiection in such things, 1. Corinth. 7.15. that is, is freed from the yoke or bond of mariage.

First, it is plaine that the Apostle is so to be vnderstoode in this place: for the word, which he vseth is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is no longer a seruant, or in subiecti∣on: which is to be taken in the same sense, as if he should say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he or she is no longer bound or tyed: which word the Apostle vseth, vers. 39. And a∣gayne the Apostle hath relation here to the fourth verse, where hee sayth the wife, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hath no power of her own bodie, & the husband likewise: But now, saith he, the infidel partie hauing wilfully separated himself, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the innocent partie is no longer in subiection, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hath now power o∣uer his owne body: and is now become 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, free, exempt from the mariage knot or bond, in which sense the Apostle vseth the word, verse 39.

Secondly we must know what kinde of desertion it is, that causeth a dissolu∣tion of mariage, and in what manner. First, it must be malitiosa desertio, a ma∣licious departure without any iust cause: But when as the husband is absent by consent about necessary affayres, as the Merchant beyond the seas: or is em∣ployed in some waightie busines, as in warfare, in ambassage, or such like: or is violētly deteined in prison or captiuity, amongst the Turks or elswhere: In these & the like cases the wife is bound to waite & expect the returne of her husband, vnles she be otherwise aduertised of his death. Secōdly, the innocēt partie must vse all meanes to reconcile, reclaime, and bring home agayne the wilfull and obstinate partie so departing, if it be possible. Thirdly, if he continue in his ob∣stinacie, and departe, hauing no purpose to returne, the matter must be brought before the iudge or Magistrate in such cases: who after publike citation of the obstinate partie, and certaine knowledge that he refuseth wilfully to appeare being cited, and is not otherwise letted to come, may with mature deliberation pronounce the innocent partie free and at libertie to marrie, according to Saint Pauls rule, A brother, or sister is not bound in such things.

Thirdly, neither is Saint Paul contrary to our Sauiour Christ, who alloweth no diuorce but onely for fornication: for that is a diuers case from this, where∣of Saint Paul treateth: And there is great difference betweene lawfull diuorse, and vnlawfull and wilfull desertion: for there the innocent partie first clay∣meth the priuiledge of separation: here the guiltie partie first separateth him∣selfe: there diuorse is sued, and required: here the innocent partie seeketh no diuorse, but seeketh all meanes of reconciliation: So that properly the setting free the innocent partie in this case, cannot be called a diuorse. Christ there∣fore speaketh of lawfull diuorce, not of euery dissolution of mariage: for then mention should haue beene made in that place of naturall death and departure, which is confessed by all to be a dissolution and breaking off of mariage.

Thus haue I shewed mine opinion with Beza and others concerning thi•• poynt: Herein further as in all the rest referring my selfe to the determination of our Church, and the iudgement of our learned brethren, Beza. 1. Corinth. 7. vers. 15. Amand. Polan. Hemingius. T••leman. Heshus.

THE SECOND PART, WHETHER IT BE LAW∣full to marrie after diuorsement for adulterie.

The Papists.

FOr adulterie one may dismisse another, but neither partie can marrie again [error 31] for any cause during life, Rhemist. Math. 19. sect. 4. no not the innocent partie may marrie againe: for the mariage knotte is not dissolued because of ad∣ulterie, Concil. Trident. sess. 24. can. 7.

Argum. 1. Rom. 7.2. The woman is bound by the law to her husband, so long as he liueth: nothing but death dissolueth the bond betweene man and wife: therefore not lawfull to marry againe after diuorse, Rhemist. ibid.

Ans. Saint Paul must be expounded by our Sauiour Christ, who maketh exception of fornication, Math. 5. Neither doth Saint Paul denie, that mari∣age may be dissolued, while they liue, without breaking of wedlock: but that, although the knot holde during their life, yet by death it is dissolued. Againe, Saint Paul hauing no occasion to intreat of diuorse, speaketh of mariage as it standeth whole and sound by the ordinance of God, that if a woman ioyne her selfe to another man, her former wedlock being not lawfully dissolued, she is a wedlock breaker.

Arg. 2. 1. Corinth. 7.11. If she depart, let her remayne vnmaried, or be recon∣ciled: Ergo, the parties separated for fornication may not marry again, Rhemist.

Ans. Saint Paul speaketh of other separations, which are caused by dissen∣tions in mariage, and not of diuorse for adulterie: for he sayth, If she depart: not If she be put away: neither was it so vsual a thing for reconciliation to be sought after solemne diuorse. Againe, he sayth, Let not the woman depart, as being in her choyce, whether she would depart or not: but in the case of fornication, she was to depart, or rather be put away, whether she would or not.

The Protestants.

FOr no other cause in the world, but only for fornication may there be either a finall separation, or cleane dissolution of mariage, by way of diuorse: But for that cause our Sauiour hath graunted libertie, both to dissolue matrimonie, and to marrie againe.

Argum.

Math. 5.32. Whosoeuer putteth away his wife (except it bee for fornication) committeth adulterie:

Ergo, for fornication it is lawfull for a man to dismisse his wife. Likewise Math. 19.9. Whosoeuer shal put away his wife,

except it be for whoredome, and marrie another, committeth adulterie: Ergo, for adulterie it is lawful for the man both to put away and renounce his wife, and the wife likewise her husband (for there is the like reason for both) and for them to marrie agayne. This libertie graunted by our Sauiour Christ, by no hu∣mane law can be restrayned, or cut off.

Argum. 2. Saint Paul sayth, Let euery man haue his wife, and euery wo∣man her husband, for auoyding of fornication, and it is better to marrie, then to burne. Wherefore it is lawfull, the first mariage according to the word of God being broken, both for men and women to vse the remedie agaynst incontinen∣cie, and to be maried agayne: for he speaketh generally of all.

Augustine sayth, that he which putteth away his wife for adulterie and marieth another,

Non est aequandus ei, is not in the same case with with him, which for any other cause putteth away and marieth agayne.

But if it bee as lawfull for other causes to be diuorsed, as for heresie & infidelitie,* 1.23 as the Iesuite telleth vs, there should be no difference made betweene the second mariage of the one and the other. Augustine in the same place, though he bee elsewhere resolute against mariage after diuorse, yet graunteth that it is not playne out of scripture, whether he be an adulterer, that marieth againe after diuorse for ad∣ulterie:

Sed quantum existimo, venialiter ibi quisque fallitur, but as I thinke, we are euery one of vs herein deceiued.

I end this poynt, better allowing Pollentius iudgement for this matter, then Augustines, betweene whom there is much discoursed of both sides:

Si mulier à viro non fornicante discesserit, non ei licere alteri nubere propter praeceptum▪ si au∣tem à fornicante, non ei expedire propter opprobrium: If a woman departe from her husband being no adulterer, it is not lawfull to marrie another because of the commaundement: but if he be an adulterer, it is lawful to marrie, but not expedient alwayes, because of the shame and reproch, Ad Pollent. lib. 1. cap. 6.

THE THIRD QVESTION, OF THE degrees in mariage prohibited.

FIrst of the supputation of degrees. Secondly, whether the degrees forbidden, Leuit. 18. may be dispensed with. Thirdly, whether any other degrees may by humane law be prohibited beside those.

THE FIRST PART, OF THE SVPPV∣tation and account of degrees.

THe degrees are either of consanguinitie, which is of diuers persons com∣ming of the same stock and blood: or of affinitie, which ariseth of mariage, as when the kinsmen of either partie that is maried, are by mariage allied to the other, though not of his blood, as Laban the brother of Rebecca was allied by mariage, as also by blood vnto Isaac, though not so neerely.

In both these kindes of kindred there is a right line both vpward and ascen∣ding: as in consanguinitie, the Father or Mother, Grandfather, Grandmother, and so forth: in affinitie, the Father in law, and mother in law, the stepfather, or stepmother: as also descending, as the sonne, the sonnes sonne, the sonne in law, or daughter in law, and their sonnes and daughters. There is also a col∣laterall line in consanguinitie, as brother and sister, brother and sisters chil∣dren, vncle or aunt: in affinitie, the brothers wife, sisters husband, the vncles wife, or aunts husband. Now our aduersaries set downe these rules to know the degrees by.

The Papists.

[error 32] 1 IN the right line there are so many degrees as persons,

Abraham.

• Isaac. 1.
• Iacob. 2.

except the first, from the which wee beginne the ac∣count: as in this example Iacob is in the second degree from Abraham.

Answer. We see no reason, why the first should be left out: for looke how many generations, so many degrees: But euery person is a generation: And this is the manner of account in scripture: as Math. 1. there are 14. generati∣ons reckoned from Abraham, whereof Abraham maketh one, Iudg. 14. Enoch the seuenth from Adam, Adam being the first himselfe in that number: Thus the scripture numbreth inclusiue, not exclusiue, inclusiuely comprehending also the number, from whom the account beginneth: And thus Abraham must be counted the first degree, and Iacob, not in the second but the third from him.

The Papists.

[error 33] 2 IN the collaterall line, if the parties bee equally distant from the roote or stock of the generation, looke how many degrees distant they are from the stock, so is the distance betwene themselues:

Bathuel.

• ...Rebecca.
• ...Iacob.
• ...Laban.
• ...Rachel.

Iacob and Rachel are in the second degree, be∣cause each of them is remoued from Bathuel, in the second degree, Bellarm. cap. 26.

The Protestants.

Answ. NEither doe we allow this rule: but rather follow the account of the ciuill law, which in the collaterall line maketh so many degrees as persons, excepting the stock, which is not to bee counted in collaterall de∣grees, because we begin not to number there. Wherefore according to the rule afore sayd, how many generations, so many degrees. According then to the ac∣count of the ciuill law, which we here follow, Iacob and Rachel are not in the se∣cond, but the fourth degree each from other: Rachel, 1. Laban, 2. Rebecca, 3. Iacob, 4. For in collateral degrees, we count not the distance from the roote or stocke, but the mutuall distance from themselues.

And by this reason, if Cosin germanes be but in the second degree, there should be no degree beyond the second forbidden, Leuit. 18. for there is no de∣gree forbidden beyond this: neither is this by name and directly forbidden.

The Papists.

3. THeir third rule is this: In collaterall degrees vne∣quall,

Thare.

• ...Abraham.
• ...Aram.
• ...Sara.

[error 34] that is, when both are not alike distant from the stocke, they shall differ in that degree, in the which the further of them is remoued from the stocke: as in this example, Sara is di∣stant two degrees from the stocke, and as many from Abraham, Bellarm. ibid.

The Protestants.

Ans. NEither is this rule perfect: for by this reason, he that is indeed a degree further off, shall be in the same degree: for if the vncle and the nephew be remoued but the second degree, and Cosin germanes are but distant in the second degree, as they say, the vncles sonne shall be in the same degree with his cosin, as his father is, which is not to be admitted.

Wherefore in collaterals we preferre the Ciuill account of degrees: that is, so many persons, the stocke of the kinred excepted, so many degrees. These then are the rules of marriage.

1. In the right line ascending and descending, all degrees are forbidden.

2. In collateral consanguinitie the prohibition reacheth to the third degree: as it is not lawfull to marrie the vncle, or the Aunt, who are in the third degree from their nephew.

3. In collateral affinitie the prohibition is extended to the fourth degree: for affinitie is alwaies a degree beyond that consanguinitie, by the which it com∣meth in: as it is vnlawfull to marrie the vncles wife, Leuit. 18.14. which is in the fourth degree from her nephew, being one degree beyond her husband, who is the vncle in the third degree. And this is to be obserued, that there is no affinitie in the first or second degree, but the neerest is in the third: as the wiues or hus∣bands father, brother, or daughter, which are all in the third degree: the hus∣band is in the first, the wife the second, and they in the third.

THE SECOND PART, WHETHER ANY OF THE degrees prohibited in the law may be dispensed withall.

The Papists.

THey say not that the Pope may dispense with all, but with some of them, Concil. Trid. sess. 24. can. 3. As they tooke vpon them to dispense with King [error 35] Henry the 8. marriage with his brothers wife: their reason is, because some of those prohibitions were only iudicial and positiue constitutions, not groun∣ded vpon the law of nature.

Argum. 1. If it be the lawe of nature not to marrie within those degrees, it should haue been in force before the law was made: but so was it not: for A∣braham married his brothers daughter, and Iacob two sisters, Bellarm. cap. 27.

Ans. 1. As Augustine sayth of the marriage and copulation of Adams chil∣dren, brothers and sisters together: Factum est compellente necessitate, It was for necessitie sake, because there were then no more women: so also may it be in some sort true of those Patriarkes, that hauing a necessitie to marrie amongst their owne kinred, and not with the Gentiles, there was no choise to be had of women of their owne kinred further off in degree.

2. Although this example of theirs both in marrying many wiues and so neere of kinne, cannot be altogether excused or iustified in them: yet because the law of nature was not yet so cleerely knowne, as afterward by the giuing of the law, which is nothing els but an exposition of the law of nature; the offence was not so great in them, but might better be tolerated: because as Augustine sayth, it was neither Contra morem illorum temporum, nec contra praeceptum▪ Nei∣ther against the custome of those times, nor against any flat precept. And to conclude, although those holy men had their imperfections, yet we must not iudge them in these things according to the euil and corrupt disposition of men in these daies, which might vse this great libertie in marriage, better then many vse lawfull marriage now: as Augustine sayth, Castiùs habebant plures, quàm nūc multi vnam: They vsed many wiues more chastely, then many now liue with one, De bon. coniug. cap. 10.

The Protestants.

WE affirme that it is vtterly vnlawfull for any Christian to marrie within the degrees prohibited: neither can any humane power dispense with such marriages: but the equitie of that lawe being grounded vpon nature, is in force for euer. Wherefore the Pope of Rome sheweth himselfe plainly to be An∣tichrist in dispensing against the law of God.

Argum. 1. Leuit. 18.24. The reason of that law is giuen concerning the for∣bidden degrees: They should not defile themselues in any one of those things, because the Gentiles defiled themselues thereby, and were cast out before them for it. Wherefore it is a naturall and perpetuall law, otherwise the Gentiles had not been bound vnto it.

Argum. 2. Mark. 6.18. Iohn sayth to Herode, It is not lawfull for thee to haue thy brothers wife: Ergo, the law was not abrogate, being in force in our Sauiour Christs time. Neither are they to alleadge, that Herodes brother was yet liuing, or that he had a child by Herodias, and therefore it was not lawfull for him to marrie her: for all this being graunted, which cannot be proued, yet it is plaine out of the text, that Iohn reproueth him in no other name, but because he mar∣ried his brothers wife.

Augustine is against them, who speaking of the marriage of Consobrines or

Cosin germanes, which had been sometime in vse, Quia id nec diuina prohibuit,* 1.24 & nondum prohibuerat lex humana: It was as yet thought lawfull, because nei∣ther the diuine law forbad it, neither was it yet prohibited by mans law. If that then be thought lawfull, which Gods law manifestly forbiddeth not, that sure is vnlawful which it plainly forbiddeth. Wherfore to marrie within any of the de∣grees directly forbidden, Leuit. 18. is vtterly vnlawfull.

THE THIRD PART, WHETHER ANY OTHER DE∣grees may be by humane law prohibited, beside those directly forbidden in the law.

The Papists.

1. THey affirme, that by the law of Moses, those degrees onely are vnlawfull to marrie in, which are directly and by name set downe: & therefore it is [error 36] not vnlawfull, by Moses law, for the vncle or Aunts husband to marrie his niece, because it is not by name prohibited: as Abraham married his brother Arams daughter: for Sara was his niece. The marriage also of Cosin germanes was lawfull by Moses law, and practized, Numb. 36. The daughters of Zelophehad married their vncles sonnes. Therefore by Moses law no degrees are forbidden, which are not directly named, Bellarm. cap. 27.

The Protestants.

1. COncerning Abrahams marriage what is to be thought, we haue shewed before: but it is a plaine case, that the vncle is no more to marrie his niece, then the nephew his Aunt: and this being by name prohibited, Leuit. 18, 14.20.2. the other also is necessarily included: for the same rules for degrees of kinred doe proportionably hold both in men and women: wherefore such mar∣riage is vnlawfull, neither to be contracted, and if it be, to be dissolued.

2. Concerning the marriage of brothers and sisters children, there is a grea∣ter question. First, it cannot be proued that Zelophehads fiue daughters married their vncles sonnes, that is, their Cosin germanes: for the Hebrewes call the ne∣phewes, sonnes: as Iethros daughters are called the daughters of Raguel their grandfather, Exod. 2.17. So it is very like that their husbands were their vncles sonnes sonnes, as in the 12. verse it may be gathered, where the text sayth, They were married into the families of the sonnes of Manasses: therfore not into one familie. But as touching the question in hand, the marriage of Cosin ger∣manes seemeth also by some analogie to be forbidden by Moses law: for if the degrees of affinitie be limited to the fourth degree: as it is not lawfull for a man to marrie his wiues daughters daughter, Leuiticus 18.17. why should not the line of consanguinitie hold to the fourth degree likewise? And so neither the sonne to marrie his fathers brothers daughter, or the daugh∣ter the sonne: for heere are also foure degrees: the sonne, one: the

father two, the fathers brother three, the brothers sonne foure. Yet this we grant, that this analogie or proportion is not so strong, nor doth conclude so necessari∣ly as the other. Wherefore we thus determine of this matter, that it is well that the marriages of Cosin germanes are restrained by humane lawe, and so they ought to be: which kind of marriages may lawfully be hindered, and the con∣tract loosed: but the marriage being consummate and finished, it is not for this cause to be dissolued.

* 1.25Augustine also writeth very well of this matter, Quis dubitet, honestiùs hoc tempore consobrinarum prohibita esse coniugia, etiamsi id diuina lex non prohibeat: cuius enim debet causa propinquitatis verecundum honorem, ab ea contineat quam∣uis generatricem libidinem? Who doubteth, but that the marriage of Cosin ger∣manes is honestly forbidden, though the diuine lawe doe not prohibite it? for to whom a man oweth a shamefast reuerence for kinred sake, he ought to re∣fraine his lust.

The Papists.

[error 37] 2. IT is lawful for the Church to restraine other degrees of affinitie and consan∣guinitie, besides those prescribed by Moses, and that the decrees of the Church in such cases doe bind in conscience, Concil. Trident. sess. 24. can. 3. As to prohibite marriage vnto the seuenth degree in naturall kinred. Also their Ca∣nons doe make a spirituall kinred, that commeth in by Baptisme & Confirma∣tion: and suffer not the godfather to marrie the godchild, or the godfather the godmother. Likewise they haue found out an affinitie that commeth in by e∣spousals onely of Matrimonie, which bindeth (say they) in the first degree by the Canon law, which is the first and second by the Ciuill law: as that it is not law∣full for the brother to marrie her which was espoused to his brother. Also ano∣ther kinred and affinitie, by fornication & vnlawfull fleshly knowledge, which bindeth in the 2. degree Canonicall, which is the 3. and 4. Ciuil: as it is not law∣full for the sonne to marrie his fathers bastard, Bellarm. cap. 24. cap. 30.

The Protestants.

1. TO forbid more degrees in marriage, then are either directly or by necessa∣rie consequence prohibited in the law, is a meere Antichristian yoke layd vpon the people of God: for the Lord (the author of that lawe) best did knowe, both what persons were fit for marriage, and how farre the line of marriage was to extend.

2. The inuention of spirituall kinred is but a popish tricke, to get the more monie for their dispensations: for by this reason no Christians ought to marrie together, because they are all of one spirituall kinred in Christ.

3. The new affinitie that commeth by espousals, is also but an humane in∣uention: for the law speaketh onely of the kinred of the flesh, which ariseth of carnall knowledge and copulation, not an intent or purpose onely of marriage, Leuit. 18.6.

4. The last we admit, for the sonne of the father begotten out of marriage, is

of his fleshly kinred, though not lawfully: and therefore in marriage matters there is respect also to be had euen of this kinred of the flesh: as Ruben is cursed of his father because he lay with his concubine, Genes. 49.4. which notwithstan∣ding was not his fathers wife.

THE FOVRTH QVESTION, OF OTHER impediments of marriage.

THere are some impediments which may hinder and dissolue the contract of marriage, before it be consummate, but not after: some, which both may [error 38] hinder the contract, and dissolue the matrimonie euen after carnall knowledge.

The Papists.

1. BEllarmine reckoneth vp diuers impediments of both kinds, which may disanull the contract of marriage, and dissolue the matrimonie it selfe: but he maketh no mention of the consent of the parents. And indeed it is their opi∣nion, that it is not a necessarie thing to be respected in marriage: neither that children are bound to require the consent of their parents, Cap. 19.

The Protestants.

FIrst, we doe not say, that the want of the parents consent may dissolue mar∣riage consummate after mutuall coniunction: but that it may breake off the contract and espousals. Secondly, neither haue the parents power to bestow their children in marriage without their consent, Genes. 24.57. Thirdly, neither must the parents exercise a tyrannicall power ouer their children in forbidding them marriage, but must alway haue respect vnto their neede. And thus doing their consent is necessarie, and without it the contract hath no validitie, 1. Corin. 7.37.38. The parent hath power to giue in marriage or not to giue.

There are also other causes which may dissolue contracts and espousals made: as if the honest and lawfull condition propounded in the contract be not kept: or if there be an error in the person, he heareth afterward of her dishonestie, whom he tooke for an honest woman: both these may make voyd the con∣tract, [error 39] but not the marriage, if they be once ioyned together.

The Papists.

2. THey set downe many impediments, which may make a nullitie of mar∣riage it selfe, after it be consummate: some of them we acknowledge, as afterward it shall appeare: but these following we doe renounce.

First, the vow of chastitie and entring into Orders doe loose the bond of marriage. Secondly, if one marrie with an Infidel, the marriage is not onely vn∣lawfull, but actually voyd, Bellarm. cap. 23. Thirdly, he that marrieth her with whom he committed adulterie before, is loose, euen after marriage, and the ma∣trimonie voyd, Bellarm. cap. 22.

The Protestants.

1. COncerning the inualiditie of vowes to disanull marriage, we haue de∣clared the truth before, Controu. 6. de Monachis. For marriage lawfully contracted and consummate, is onely made voyd in the case of adulterie, as we haue before proued.

2. Neither doth the infidelitie of the one partie make a nullitie of marriage: for S. Paul sayth, that the woman in that case is not to forsake her husband, 1. Co∣rinth. 7.13. Of this matter see more, quaest. 2. part. 2. of this controuersie.

3. Neither is the fault committed before the marriage, sufficient to disable the marriage once done: for thē question might haue been made of the strength of Dauids marriage with Bathsheba. And Augustine doubteth not thus to con∣clude,* 1.26 Posse sanè fieri nuptias ex male coniunctis, honesto postea placito consequen∣te: That marriage may very well stand betweene those, that once had vnlawfull carnall copulation, but afterward an honest purpose of marriage followed.

But there are certaine cases, wherein matrimonie vnlawfully contracted, yea consummate, may be dissolued: as first, if the consent of either partie be wan∣ting, as when by tyrannicall coaction and compulsion they come together, and the consent is still withholden. Secondly, if the consent of both be wan∣ting, as in the marriage of children, that are not able to giue consent. Thirdly, if there be an error of the person, as if one be thrust vpon a man in stead of ano∣ther, as Lea was vpon Iacob: or an error in the condition of the partie, as if he or she be an Hermaphrodite, an Eunuch, or such like. Fourthly, if they marrie with∣in the degrees forbidden by Moses law. In all these cases, Matrimonie thus vn∣lawfully begun and ratified, may be dissolued. But lawfull matrimonie cannot be abrogate but either by naturall death, or lawfull diuorce for fornication. In the case of desertion also and long absence of either partie, after the expecting of his returne some terme of yeeres, with probable intelligence of the parties death, or if he be wilfully absent, of his lewd and dishonest life, the innocent partie, by the wise and deliberate sentence of the Magistrate, may be pronoun∣ced free.

THE FIFT QVESTION, OF THE COMPARISON betweene Virginitie and Marriage.

The Papists.

[error 40] VIrginitie is preferred before marriage, not onely for that it is a more quiet state of life, and freer from troubles in this world, but that it is more conue∣nient for the seruice of God, and that it hath a gratefull puritie and sanctitie, both of bodie and soule, which marriage hath not, Rhemist.

Argum. 1. Corinth. 7.32. The vnmarried careth for the things of the Lord, how she may please God: Ergo, virginitie is a fitter state of life to serue & please God in, Rhemist. ibid.

The Protestants.

FIrst we graunt, according to the Apostles saying in this place, that virginitie is also a fitter state of life for the seruice of God, yet not simplie, but for those onely that haue the gift of continencie: for they which cannot abstaine, may and doe serue God with a more quiet mind being married, then many popish virgines which burne in the lust of concupiscence. Secondly, yet it followeth not, that virginitie is a more holy and cleane thing in it selfe, and more merito∣rious before God, then marriage is: for this were to make marriage vnholy & vn∣cleane: whereas it is not the act of marriage, but the abusing thereof, that bring∣eth vncleannes with it: before God in themselues, neither is more holy then other.

Argum. It is faith which maketh vs accepted of God, not the merite of any worke: and therefore of all faithfull beleeuers it is sayd, Apocal. 14.4. These are they which were not defiled with women, for they are virgines. And he vnder∣standeth all that are redeemed by Christ, from amongst men, and are the first fruites of the Lambe, vers. 4. And not onely those, which properly in common vse of speech we call virgines. True godlines therefore & a sincere faith, where∣by we are diuorced from the world, and ioyned to God, is the true virginitie.

Augustine, Sicut non est impar meritum patientiae in Petro, qui passus est,* 1.27 & in Iohanne, qui passus non est: sic non est impar meritum cōtinentiae in Iohanne, qui nul∣las est expertus nuptias, & in Abraham, qui filios generauit: As there was no grea∣ter merit of patience in Peter that suffered, then in Iohn, who suffered not: so there was no greater merit of continencie in Iohn that was neuer married, then in Abraham that begat children. See then, by his iudgement, there is the same merit of married and vnmarried persons.

THE SIXT QVESTION, OF THE TIMES OF marriage prohibited.

The Papists.

THere are certaine seasons in the yeere, wherein for the holines of the festiuall times, they hold it vnlawfull to haue marriage solemnized: as from the Ad∣uent [error 41] to the Epiphanie: from Septuagesima Sunday (as it is called) to the octaues of Easter: from 3. daies afore the Ascension, to the octaues of Pentecost,* 1.28 Ruard Tapper. artic. 20. pag. 526. But the Councel of Trent hath somewhat moderated this time, and cut it shorter, thinking it vnreasonable that marriage should be prohibited the third part of the yeere (for so much the time interdicted ariseth to, if account be taken of the weekes.) The time of Pentecost therefore they haue dispensed with: and the time prohibited at Easter they would haue begun not from Septuagesima, but from Ashwednesday, Sess. 24. cap. 10. Vpon these times they hold it vnlawfull publiquely to haue marriage solemnized, both for the holines of so great feasts, and because of receiuing the Sacraments, Bellarm. de matrim. cap. 31.

Argum. God commanded the people to abstaine from their wiues, when he was to appeare vnto them in Mount Sinai, Exod. 19.15. And Sam. 21.4. Be∣fore the high priest would deliuer the shewbread to Dauid and his companie, he asked if the young men had kept themselues from women: Ergo, marriage is not lawfull at all times, Bellarm. ibid.

Ans. First, these places alleadged doe rather proue, that men in those interdi∣cted times ought not at all to come at their wiues, thē that the solemnization of marriage should be restrained: but I thinke they would be ashamed to forbid men their wiues companie so long together, as fiue or sixe weekes at the Nati∣uitie, and eight or nine weekes at Easter: why then should not the one bee as lawfull as the other? Secondly, the abstinence from their wiues was comman∣ded then, as a legall and ceremonial kind of sanctification, as was also the wash∣ing of their clothes, Exod. 19.10. And the companie of women was at some times counted as a legall pollution, not as a sinfull or vncleane act of it selfe: as the women after childbirth were commanded to purifie themselues, Leuit. 12. from a legall pollution onely, not from any sinfull or vncleane act: for then it had been a manifest iniurie to that holy birth, that Mary purified her selfe ac∣cording to the lawe, Luk. 2.22. Wherefore seeing it was a legall kind of sancti∣fication, it is not to be intruded & imposed vpon Christians now. Thirdly, nei∣ther can they proue that this kind of abstinence is necessarie alwaies before the receiuing of the Sacrament, though sometimes we denie not but it is conue∣nient: for it was not alwaies required, no not of the priests in the lawe, when they were to offer incense or sacrifice. For whereas the high priest, which was alwaies but one, was bound morning and euening to offer incense vnto the Lord, Exod. 30.8. He could not obserue this rule, vnlesse he had been inioyned perpetuall abstinence, which we see by the law was not imposed vpon thē. This doubt somewhat troubled Augustine:* 1.29 for first he sayth, That it must needes followe, seeing the high priest was married, and did sometime goe in vnto his wife, that the offering of incense should some dayes be intermitted: but in his retractations he misliketh his former solution, and thus determineth, That the high priest first offered the morning incense, and afterward went in to his wife, and so was vncleane,* 1.30 vsque ad vesperam, but vntill the euening, not after the euentide, and then he offered the euening incense. To take this answer for this time, though it be insufficient: for the Hebrew word, which is translated the euen, or euentide 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth the twilight, when the Sunne is set, when light and darknes are mixed together: but the incense was renewed before the Sunne set: yet I say, admitting Augustines solution, the high priest did not abstaine one whole day before he offered: much lesse many dayes, much lesse many weekes, much lesse some moneths: as the popish Church prescribeth by inter∣dicting so many daies.

The Protestants.

THat not onely the publique solemnitie of marriage at some times may haue intermission, but all matrimoniall actes ought to cease, as when men either priuately doe giue themselues to fasting and praier, 1. Corin. 7.5. or when pub∣lique or generall fastes are by the spirituall gouernours thought meet, & by the Christian Magistrate proclaimed: we doe not denie, but in our iudgement al∣low it, and by our practise approue it: but that matrimonie at such set times as an vnholy and vncleane thing is to be forbidden and restrained, we take it to be popish superstition, and an Antichristian yoke.

Argum. 1. It disgraceth the holy institution of marriage, which the Apo∣stle calleth honourable, Heb. 13.4. and S. Paul counteth the fruits of marriage, which are the children of the faithfull, holy, 1. Corin. 7.14. How is it then, that there can be any time so holy, the which holy matrimony is not beseeming? Againe, in thus doing they make difference of daies, esteeming some in them∣selues more holy then others, contrary to the Apostles rule, Galath. 4.10. Co∣lossians 2.16.

Argu. 2. The Tridentine Chapter maketh but two holy times in the yeere, the Natiuitie and Ester: during which times, they would not haue matrimonie solemnized: and I pray you, why is Pentecost left out, is it not as festiual a time as the other?

Could there be a more holy place, then Paradise? or a more holy time, then while man was in his innocency? yet euen then and there Matrimonie was instituted.

Lastly, Is not the Sabboth or Lords day an holy festiuall time? and as ho∣ly as any is? what if I said more holie, for this onely immediately was instituted of God: but marriage may notwithstanding be fitly solemnized vpon that day, the abuses and disorders, which commonly fall out in such assemblies, be∣ing cut off: for Augustine is of opinion, that the marriage in Cana of Galile, was die Dominico, vpon the Lords day:* 1.31 And it is most fit that matrimony should be solemnized in the face of the congregation, which is vsually assembled vpon that day: Ergo, it may as fitly and conueniently at any time be kept and solem∣nized, excepting the respects aforesaid.

THE SEVENTH QVESTION, OF THE ceremonies and rites of Matrimonie.

The Papists.

THe Iesuite reckoneth vp seuen. First, they which are to be ioyned in matri∣mony, [error 42] are blessed of the Priest. Secondly, oblation is made for them in the

sacrifice of the Masse. Thirdly, they are couered with a vaile. Fourthly, they are coupled together vitta purpurea & cādida, with a scarfe or riband, partly white, partly purple. Fiftly, the bride giueth to the bridegroome a ring, first hallowed and blessed of the Priest. Sixtly, he commendeth them to God in his praiers. Seuenthly, he exhorteth and admonisheth them of their mutuall dutie, Bellarm. cap. 33. de Matrimon.

The Protestants.

SOme of those rites we altogether allow and vse them our selues, as the 6. and 7. for both praiers are made vnto God for them, and they are by the Minister put in minde of their duety: and all is done with vs in the vulgare tōgue, much more to the edifying of the people, and comfort of the parties themselues: wher∣as their idolatrous Priest chattereth all in an vnknowen tongue: A goodly ex∣hortation sure, when the parties exhorted vnderstand not one word thereof.

Some other of these rites we vtterly reiect, as the 2.3.4. for oblation or sacri∣fice, in their meaning, we acknowledge none: for the married parties to receiue the Communion, if there be a sufficient number, we neither hold it necessary as being of the essence of marriage, nor yet think it vnmeete.

But as for that coloured and painted attire of blew and white, we take it fitter for a May-game, then to be shewed in a solemne assemblie of Christians.

The rest we in part allow, as the ring, so it be vsed onely as a ciuill ornament, and token of mutuall loue: but that popish blessing either of the ring, or of the married couple with the fingers acrosse, and muttering of some fewe enchan∣ting words, as though by the very acte of popish blessing there were a secret vertue and qualitie of holines infused into the things so blessed or enchanted; we condemne it as a superstitious toy. So we conclude, all such rites in matri∣monie, as haue a comely and profitable vse, tending to edifying, we refuse not: the rest we reiect, and send them backe to Rome, from whence they came.

THE SIXTEENTH CON∣TROVERSIE, OF CONFIRMA∣TION, ORDERS, EXTREME VNCTION.

THE FIRST QVESTION, OF Confirmation.

THe partes of this question are these. First, whether it be a Sacrament. Secondly, of the partes thereof. Thirdly, of the effect of this ceremonie. Fourthly, of the rites, and whole order thereof.

THE FIRST PART, WHETHER it be a Sacrament.

The Papists.

THat Confirmation is properly and truely a Sacrament, it was decreed in the Tridentine Councell, sess. 7. can. 1. and it is their generall opinion. [error 43]

Argum. Act. 8.17. They did lay their hands vpon them, and they receiued the holy Ghost: This imposition of hands, together with the praiers here speci∣fied, was no doubt, the Sacrament of cōfirmation: for here is an outward signe, and a spirituall grace: Ergo, a Sacrament, Rhemist. ibid. Bellarm. de Confirmat. lib. 2. cap. 2.

Ans. 1. These were miraculous gifts of the holy Ghost, as the gifts of tongues, of prophecying, healing, which were bestowed vpon the Disciples, whereof the imposition of hands was a signe at that time: but it is impossible to ground an ordinarie and perpetuall sacrament, vpon an extraordinary example: and that they were such visible graces of the spirite, it appeareth, because Simon Magu•• saw that the holy Ghost was giuen them by laying on of hands. Secondly, the holy Ghost was obtained by their praiers, ver. 15. and not by the very laying on of hands. Thirdly, to make a Sacrament, it is not enough to haue a visible signe, and to shew some spirituall grace therewith to be bestowed: for then the spit∣tle and clay that Christ vsed, the napkins also and partlets, which were carried to the sicke from the Apostles, and they were healed presently: all these should be sacraments; for here are outward signes, and some effect followed: yet because there was no institution of a sacrament by Christ, nor any commandement to vse them, neither these, nor the imposition of hands can be a Sacrament.

The Protestants.

WE graunt a ceremonie of imposition of hands vsed in the Apostles time, and after, so long as the miraculous gifts of the holy Ghost continued in the Church: there is also another kinde of imposition of hands, such as the Apostle speaketh of, Heb. 6.2. which may haue perpetuall vse in the Church, which is nothing else but a kinde of praier to be strengthened by the holy Ghost, and for the encrease of grace. But neither this nor the other doe we holde to be a sacrament.

Argum. 1. Euery sacrament must haue his appointment from Christ, consi∣sting both of an outward element, and the word of institution: but the popish sacrament of confirmation hath none of these: the element they vse, is oyle, the word of consecration, I signe thee with the signe of the Crosse, and annoint thee with the Chrisme of health, in the name of the Father, the Sonne, and holy Ghost: but none of these haue their institution by Christ or his Apostles any where in the new testament: Ergo, it is no sacrament.

* 1.32Augustine saith, Manus impositio, quid aliud est, quàm oratio super hominem? The imposition of the hands, what els is it but praier ouer a man? He saith not it is a Sacrament.

THE SECOND PART, OF THE MAT∣ter and forme of Confirmation.

The Papists.

THe matter of this popish Sacrament, they say, is oyle mixed and tempe∣red [error 44] with balme, Rhemist. Act. 8. sect. 6. First, halowed and consecrated by the Minister thereof, and striked in manner of a crosse vpon the forehead of him that is to be confirmed, Bellarm. cap. 8.

Argum. 2. Corinth. 1.21. It is God which establisheth vs, or confirmeth vs with you in Christ, and hath annointed vs. Here the Apostle speaketh of confir∣mation, and of the materiall part thereof, which is holy vnction, or anointing, Bellarm. ibid.

The Protestants.

Ans. FIrst the Apostle saith not, Which hath confirmed, but, Which doth confirme: which if it were meant of that external ceremony of confirma∣tion, see what iniury you offer to the Apostle, that being a confirmer of others, he had neede now to be catechized and confirmed himselfe. Againe, he spea∣keth not of confirmation wrought by the ministerie of men: but God (saith he) confirmeth vs, that is, establisheth vs by his spirite.

2. It is to too grosse to vnderstand by this anointing, your greazie besmea∣ring mens faces with your Chrisme, seeing the Apostle expoundeth himselfe in the next verse, He hath sealed vs, and giuen the earnest of his spirite in our harts, ver. 22. Of this holy anointing of our harts by the spirite, S. Iohn also ma∣keth mention, saying, This Anointing teacheth you all things, 1. epist. 2.27. But doth the anointing of the face I pray you, giue men instruction?

Let vs heare Augustines exposition, Christus sit in corde, vnctio ipsius sit in corde:* 1.33 inspiratio eius docet, vnctio eius docet: Let Christ be in your harts, let his anointing be in your harts: his inspiration is his anointing: you may be asha∣med therefore, so grossely to abuse Scripture.

3. As for your oyle therefore mixed with balme: First, the true balme you know is not to be had, and therefore you abuse the people. Secondly, make the best of it you can, it is but a Iewish ceremonie. Thirdly, your benediction of it, is but a kinde of magicall inchantment, seeing you haue no word of God to consecrate creatures in that sort: for all things are sanctified by the word of God and praier: Ergo, without the warrant of God, there is no such sanctify∣ing of creatures.

The Papists.

2. THe forme of Confirmation is in the words which are pronounced, I signe thee with the signe of the crosse, and confirme thee with the Chrisme of [error 45] saluation or health, in the name of the Father, the Sonne, and holy Ghost, Bel∣larm. cap. 10.

The Protestants.

1. THey must shew the institution of Christ, out of the word, for the forme of euery sacrament: which they can not doe for this, vnlesse they runne to their beggerly traditions, which they blasphemously call the word of God vn∣written.

2. Where haue they learned, that men are confirmed and established with the externall anointing of oyle? so said some amongst the Colossians, Touch not, taste not, handle not: to whom the Apostle answereth, Which things perish with the vsing, and are after the commandements of men, Coloss. 2.21.22. So is this anointing with oyle, a meere inuention of men, and hath no longer vertue or force, then in the naturall vse thereof.

THE THIRD PART, OF THE EFFI∣cacie and vertue of confirma∣tion.

The Papists.

THe holy Ghost is giuen in confirmation, for force, strength, and corrobora∣tion, against all our spirituall enemies, and to stand constantly in the con∣fession [error 46] of our faith, euen to death, with great increase of grace, Rhemist. Act. 8. sect. 7. And in this respect it giueth more abundant grace, in strengthening of vs against the deuil, then Baptisme doth, Bellarm. cap. 11.

The Protestants.

FIrst, they doe offer great iniurie to the spirite of God, tying him as it were, to their beggerly elements, which haue power, as they say, to conferre grace: The Scripture saith, The spirite bloweth where it listeth, Ioh. 3. The spirite of God is free, and is giuen without Sacraments, as well as with them: but this tradition of yours is no Sacrament: if it were, yet could it not conferre grace, as we haue proued before.

Secondly, they doe greatly deface the Sacrament of Baptisme, making it imperfect without confirmation, saying, that he which is baptized, shall neuer

be a perfect Christian,* 1.34 vnlesse he be confirmed with Chrisme, Gerson. And that it is to be reuerenced with greater reuerence then Baptisme: See Fulk Act. 8. sect. 7. Yea they depriue Baptisme of the proper effect and vse thereof, which is a signe vnto vs of the assistance of Gods spirite, to fight manfully against the Deuill: for by baptisme we are buried into the death of Christ, Rom. 6.3. But Christ by his death triumphed ouer the Deuill, Coloss. 2.15. Ergo, Baptisme is a signe of our victorie against the Deuil: yet they rob Baptisme of this honor, and giue it to Confirmation. And thus they preferre their owne inuentions before the ordinance of God; no Sacrament before a Sacrament.

Augustine sheweth, what the Sacrament of Vnction is, Vnctionis sacramen∣tum est virtus ipsa inuisibilis;* 1.35 vnctio inuisibilis, spiritus sanctus: The sacrament of vnction, is the inuisible vertue: the inuisible anointing, the holy spirite: What is become now of your sacrament of vnction?

THE FOVRTH PART, OF THE RITES and ceremonies of Confirmation.

The Papistes.

THe ceremonies which they commonly vse in Confirmation, are these. First, [error 47] the Bishop must breathe vpon the pot or cruze of Chrisme. Seōcdly, he salu∣teth it in these words, Aue sanctum Chrisma: Haile holy Chrisme. Thirdly, he giueth a kisse. Fourthly, he striketh him that is cōfirmed with his hand, to teach him patience. Fiftly, his forehead is bound about, least the Chrisme should run downe, which teacheth him not to lose the grace of God. Sixtly, seuen daies together he must neither wash his head nor face. And these with such like ri∣diculous toyes, are practised amongst them, Bellarm. cap. 13. lib. de confirmat.

The Protestants.

1. SOme of these ceremonies we condemne as ridiculous: as the breathing v∣pon the oyle, the striking of the party confirmed, which light gestures be∣come not the grauity of the Ministers of the Gospell: all things should be done in the Church in decent and comely order, 1. Cor. 14.40. Secondly, one of them is meerely Idolatrous, to salute the oyle, as the Angel saluted Mary, to say Aue, All haile vnto it, making an Idoll of it, being a thing without sense or life. Third∣ly, all of them are superstitious, hauing mysticall and typicall significations and shadowes, which agreeth not with the nature of the Gospel: for all shadows are now past, the body being come, Col. 2.17. Lastly, they are superfluous, cum∣bersome, and burdenous, as Augustine saith: Ipsam religionem, quam Deus paucissimis sacramentis liberam esse voluit, onerib. premunt. They oppresse reli∣gion with the burden of ceremonies, which God hath left free in few sacramēts. Againe, who seeth not how thus by their own traditions they doe euacuate the ordinance of God? for in stead of catechizing and instructing of the youth in the

principles and foundation of religion, as of repentance from dead workes, faith toward God, of the resurrection and eternall iudgement, Hebre. 6.2.3. they haue brought in nothing else, but oyling, greazing, annointing of them, brea∣thing vpon them, crossing, and such like: and whereas S. Paul giueth Parents a charge to bring vp their Children in the instruction of God, Ephes. 6.4. They bid them bring their Children to be anointed, crossed & chrismated, as they call it, and they haue done enough.

THE SECOND QVESTION, of Orders.

THe seuerall partes of this question, are these: First, whether it be a Sacramēt▪ Secondly, of the efficacie and vertue thereof. Thirdly, of the ceremonies.

THE FIRST PART, WHETHER THE receiuing of orders be a Sacra∣ment.

The Papists.

THat holy Orders are a sacrament rightly and properly so called, it was de∣creed in the Tridentine Councell sess. 23. canon. 3. And that not onely the [error 48] three higher degrees of Priesthood, Deaconship, subdeaconship, but the foure inferiour orders, of Exorcistae, Acoluthi, Lectores, Ostiarij, doe belong vnto the same sacrament of Orders, and are sacraments as well as the other, Bel∣larm. cap. 8. lib. de sacram. ordinis.

Argum. 1. Timoth. 4.14. Despise not that gift which was giuen thee through prophesie, with the laying on of hands. Holy orders giue grace by an externall ceremonie and worke: Ergo, it is a Sacrament, Rhemist. in hunc locum.

Ans. 1. It cannot be proued out of this place, that imposition of hands giueth grace: for this was an extraordinary gift which S. Paul speaketh of, and doth not alwaies follow imposition of hands. Secondly, this gift was not giuen by the very ceremony of imposition of hands, but through prophesie and reuelati∣on of the holy Ghost: for it was reuealed vnto the Church by the spirite of prophecie, that Timothie was a chosen vessell of God: therefore S. Paul saith, That worthie thing which is committed vnto thee, keepe through the holy Ghost, 2. Tim. 1.14. The holy ghost was both the conferrer of that grace, and the preseruer of it. Imposition thē of hands was but an outward signe of the presence of Gods spirit vpon those that were lawfully ordeined: for al vpon whom hands were laid, receiued not the holy ghost, but such only as were appointed of God:

And therefore the Apostle chargeth Timothie to lay hands sodenly on no man, 1. Timoth. 5.22. which caueat was not needfull, if vpon whomsoeuer he had laid his hands, they should immediately receiue the holy Ghost.

The Protestants.

YOur seuen popish orders we do not at all receiue into the church, much lesse can we abide, that they should be sacraments: The lawfull ordeining of Pa∣stors, teachers, and Deacons, we doe acknowledge, but no sacrificing Priest∣hoode, nor no ministring Deaconship at the Altar: such orders as we haue not∣withstanding we doe not take to be Sacraments, much lesse yours, that are vt∣terly to be abolished.

Argum. 1. Sacraments must haue their institution from Christ: so haue not your orders: for Christ instituted onely Apostles and Disciples: Presbyters, and Deacons were founded by the Apostles: who notwithstāding had no commis∣sion to constitute new Sacraments. As for the other fiue orders, of Subdeacons, Readers, Acoluthi, Exorcistes, doore keepers, they are neither read in Scripture, nor ordeined of the Apostles, nor heard of for many yeeres after.

Secondly, your Sacrament hath neither outward element, nor word of insti∣tution: if you say, laying on of hands is the externall signe: we answere, that the visible signe in a Sacrament must not onely be an externall action, but a mate∣riall element, as water in Baptisme, and bread and wine in the Lords Supper. The forme (you say) is in these wordes pronounced by the Bishop, Accipite po∣testatem offerendi sacrificium, Receiue ye power to offer sacrifice, Bellarm. ca. 9. We answere againe, that this sacrificing office, hath no foundation in Scrip∣ture: the Ministers of the Gospell are called dispensers of Gods Mysteries: namely, of the word and Sacraments, 1. Corinth. 4.1. Ministers for Christ, not sa∣crificers of Christ: wherefore neither haue ye any word of institution; and con∣sequently no Sacrament.

And I pray you tell me, if you will make euery one of your orders a Sacra∣ment; then must you needes haue as many Sacraments as there are orders: and so shall you haue sixe Sacraments more then you thought: for you doe distin∣guish all the orders in office and forme of consecration one from another: and therefore, they cannot all make one Sacrament.

* 1.36Augustine saith, Christus Sacramentis numer•• paucissimis societatem populi colligauit: Christ hath ioyned together his people with most fewe Sacraments: and then he nameth Baptisme and the Communion: Et si quid aliud in Scriptu∣ris canonicis commendatur: and if any other be commended in Scripture: Ergo, there is no Sacrament of orders, because it is not found in Scripture, as we haue said.

OF THE EFFICACIE, WHICH THEY ascribe to this sacrament.

The Papists.

THis sacrament of Orders, as they cal it▪ giueth a double grace. First, it giueth [error 49] those that are ordayned, abilitie and power to execute their office: which is to consecrate and offer vp the body and blood of Christ; wherein chiefly the priesthood consisteth, and not in preaching the worde: for they may be priests, though they preach not, Concil. Trident. sess. 23. can. 1. By holy orders then the holy Ghost is actually bestowed, when those wordes are pronounced, Accip•• spiritum sanctum, receiue yee the holy Ghost. Canon. 4.

The Protestants.

FIrst, the Gospell alloweth no externall sacrificing priesthood, but a spiritu∣all onely, whereby euery Christian is made a king and priest to offer spirituall sacrifices of prayse and thankesgiuing vnto God, Apocal. 1.6. And the onely essentiall parte of the office of Ministers vnder the Gospell, is, to be able dispen∣sers of the mysteries of the word and sacraments, 1. Corint. 4.1. 2. Corinth. 3.6.

So Augustine also sayth:* 1.37

Quicunque aut Episcopus aut presbyter frequenter de Deo loquitur, & quomodo ad vitam aeternam perueniatur annuntiat, meritò Angelus Dei dicitur. Whosoeuer Bishop or presbyter doth speake freely of God, and preacheth the way to eternall life, is an Angel of God.

This then is the onely principall office of true Pastors, to tea••h the way to the kingdome of God.

Secondly, it is also a great vntrueth, that the holy Ghost is straightway giuen to all those, vpon whomsoeuer hands are layd, and they admitted to Orders: For what neede then that triall and examination, which ought to bee had of those, which are to be ordayned, whereof Saint Paul speaketh, 1. Timoth. 5.22. if the only laying on of hands can make able Ministers?

Nostri sacerdotes, sayth one,* 1.38 super multos quotidie nomen Domini & verba benedictionis imponunt, sed in paucis effectus est: Our priests doe lay the word of blessing vpon many, calling vpō the name of God, but in few followeth any ef∣fect of that blessing: And he giueth the reason in another place, Dei est, effectum tribuere benedictionis: It belongeth vnto God, to giue effect to Priestly blessing. Ergo, it is not by onely act and vsing of the ceremony bestowed.

The Papists.

AN other effect of their sacrament of orders, they say, is to imprint a certaine [error 50] indeleble marke & character in him that is ordayned, which can neither by sinne, Apostasie, or heresie bee blotted out, Rhemist. 2. Corinth. 1. sect. 7. And therefore a priest once ordayned can neuer lose his orders, or become

a lay man agayne, Concil. Trident. sess. 24. can. 4. Bellarmin. cap. 10.

The Protestants.

FIrst, the practise of the popish Church is contrary to their owne rules: for I would haue them tell me, whether they tooke not the priesthood and an∣oynting from Iohn Husse, when with a payre of sheares they clipped off the skin of his head most cruelly, as they were busie in disgrading of him, in the Coun∣cel of Constance:* 1.39 Or when they had grosly abused that reuerend father, Bishop Cranmer, and vnmanerly behaued themselues in his degradation, and clapt him in a poore beggerly, thread-bare, Lay mans gowne: did they not thinke, that they had dispoyled him of his priesthood? What is now become, masters, of your indeleble character? Or is it your meaning, that it may bee clipped or scraped off onely, but not washt off, or lightly rubbed away? Your owne cru∣ell deedes doe ouerthrow your popish principles.

Augustine is agaynst you:

Constitutum est in ecclesia, ne quisquam post criminis alicuius poenitentiam clericatum accipiat, ad clericatum redeat, aut in clericatu maneat: It is a constitution of the Church, that no man after pub∣like penance done for some notorious crime, should be either made a clerke, or returne to his clerkship or priesthood, or bee suffered to continue therein.

If his priesthood were neither restored to him, nor hee suffered to remaine therein, then surely he had lost his priesthood.

THE THIRD PART, OF THE ceremonies.

The Papists.

[error 51] THey doe anoynt the handes of such as are ordayned, with oyle, and doe enioyne them to shaue their crownes. And the higher degree of priest∣hoode they haue, so much broader must their shauen crowne bee, Tileman. Heshus. loc. 14. Err. 5. Bellarm. cap. 12.

The Protestants.

WE haue the same opinion of these ceremonies, as we haue of the popish orders themselues, counting them worthy of no place in the Church of God. As for the superstitious custome of anoynting, it is a Iewish rite, better beseeming Aarons order, then the Ministers of Iesus Christ: Looke howe hee was anoynted, so are wee: of him it is sayde, The spirite of the Lord is vpon mee, because hee hath anoynted mee, Luk. 4.18. So the inward working of the spirite is our anoynting, 1. Iohn 2.27. Agayne, in diuers pla∣ces of the scripture wee reade of ordayning by imposition of handes, Act. 13.3.

1. Timoth. 4.14. & 5.22. 2. Timoth. 1.6. But there is no mention at all made of anoynting with oyle.

And as for the shauing of the crowne, it it is worse then a Iewish cere∣monie: for it seemeth to haue taken beginning from the heathen: and the Iewes were forbidden to cutte or make balde their heads, Deuteronom. 14.1. Leuit. 19.28. In so much, as it was a signe of more holines amongst them not to suffer the rasor to come vpon their heads, as it is to bee seene in the lawe of the Nazarites, Numbers 6. The rest of the questions that concerne the cal∣ling of ministers, wee haue entreated of more at large, Controuers. 5. of Ec∣clesiasticall persons.

THE THIRD QVESTION, OF EXTREME VNC∣tion. First, whether it bee a sacrament. Secondly, of the efficacie. Thirdly, of the ceremonies.

THE FIRST PART, WHETHER EX∣treme Vnction be a sacrament.

The Papists.

THat extreme Vnction is rightly and properly a sacrament, which is [error 52] (say they) the anoynting of those that are extreme sicke, to assure them of remission of their sinnes: it was concluded in the Chapter of Trent. sess. 14. can. 1. and is generally maintained by the Church of Rome, Bellarmin. cap. 2.

Argum. Iam. 5.14. The sacrament of extreme Vnction in this place is playnely promulgated by the Apostle, being instituted before by our Saui∣our Christ, Mark 6.13. For here is remission of sinnes promised to the out∣ward element, that is, the anoynting of the sicke with oyle: Ergo, a sacrament, Rhemist.

Ans. 1. This anoynting of oyle, was a signe onely of the miraculous gift of healing, that was then in the Church, and therefore was no longer to continue, then the gift it self. But it is not like, will they say, that euery one of the Elders had this miraculous gift of healing. Answer: Though euery particu∣lar Elder perhaps had it not, yet the whole company of the Eldership might haue it, as Saint Paul speaketh of the gift of prophesie giuen to the Eldership, 1. Timoth. 4.14. And it is not like that the Apostle would haue promised health by calling for the Elders, if the gift had not beene generall in euery congregation.

Ans. 2. Neither is remission of sinnes annexed to the element, but to the generall doctrine of prayer made in fayth. The prayer of fayth, saith the Apostle, shall heale the sicke.

The Protestants.

EXtreme Vnction is no conuenient ceremonie at all to be vsed in the Church, as tending to superstition, and breeding a vayne confidence in terrene ele∣ments: much lesse is it to be holden for a sacrament.

Argum. 1. It hath no institution from Christ: For they themselues con∣fesse, that Mark 6.13. there is but a preparatiue to the sacrament of extreme Vnction, Rhemist. the promulgation and publishing thereof is set forth by the Apostle, Iam. 5. But this is not to be admitted, that Christ was a preparer of sa∣craments onely, and that they were perfited and finished by his Apostles: Nay, they were not to adde any thing to the institution of sacraments, but to take them as Christ deliuered them, 1. Cor. 11.23.

Agayne, the place in Iames maketh nothing for their popish aneeling: for the Apostle would haue al the Elders called: but one priest is sufficient to bring your oyntment box. Secondly, if any man be sick, sayth Saint Iames, though it be not deadly or mortall sicknes, but whensoeuer he is sicke: But your Vnction is neuer ministred before the poynt of death. Thirdly, here health is certainely promised: But not one amongst tenne recouereth after your popish aneeling.

Argum. 2. Christ vsed sometime clay, and spittle, sometime other ele∣ments in healing the diseased, as the Apostles vsed oyle: why, I pray you then, may not they be sacraments as well as this? For they were signes of healing but for a time: no more was the anoynting with oyle.

Augustine sayth,

De latere Christi in cruce sacramenta ecclesiae profluxerunt: The sacraments of the Church issued out of Christs side vpon the Crosse:

* 1.40 There gushed out▪ ••••is side, water and blood: but wee reade not that any oyle was shedde from 〈◊〉〈◊〉: therefore by Augustines argument, Vnction is no sacra∣ment.

THE SECOND PART, OF THE effect and vertue of extreme Vnction.

The Papists.

[error 53] FIrst, it giueth health of body. Secondly, it wipeth away the reliques of sinne: And therefore the priest thus sayth, Per istam sanctam Vnctionem, & suam pijssimam misericordiam, indulgeat tibi Deus quicquid deliquisti per visum, &c. By the vertue of this holy oyntment, and the most merciful fauour of God, the Lord forgiue thee, what thou hast offended by thy sight, hearing, &c. Bellarm. cap. 7.8.

The Protestants.

1 YOur popish aneeling is not able to heale the bodie, as wee see

by daylie experience: for more die then liue after your anoynting: And they that doe recouer should doe as well without your aneeling. Wherefore this anoynting of oyle is not like to that vsed by the Apostles: for then health certainly followed, Iam. 5.14.

2 It is also a great blasphemie, to ascribe remission of sinnes to a terrene and beggerly element: The Apostle saith not the oyle, but the Prayer of fayth shall saue the sicke. The scripture also testifieth, that the Iust shall liue by fayth, Rom. 1.17. And we walke by faith, not by sight, 2. Corinth. 5.7. But he that as∣cribeth remission of sinnes to oyle or any other externall element, walketh by sight, not by fayth.

THE THIRD PART, OF THE MINISTER of extreme Vnction, and the ceremonies.

The Papists.

FIrst, they giue power only vnto their anoynted Masse priests, to aneele the sicke with oyle. Lay men haue no authoritie to doe it, nor whosoeuer are [error 54] no Priests, Concil. Trident. sess. 14. can. 4. Secondly, for the rite and ceremonie, the Priest comming to the sicke must anoynt his fiue senses; his eyes, eares, no∣strels, mouth, and hands: also the reines, which is the seate of concupiscence, and his feete, which are the instruments of execution, Bellarmin. cap. 10.

The Protestants.

1 THis anoynting which Saint Iames speaketh of, was done by the whole company of Elders in euery congregation, which were not all the Pastors of the Church: Yea, and it appeareth by their own Canons, Innocent. 1. Epist. 1. cap. 8. that it was lawfull for lay men and all Christians to vse this anoynting, see Fulk. annot. Iam. 5. sect. 5.

2 What neede the body be anoynted in so many places? It is meere su∣perstition: of the like minde was Peter sometime, when he sayd to Christ, who would wash his feete; Lord, not my feete onely, but my hands and my head. To whom Christ answered: He that is washed, neede not saue to wash his feete, but is cleane all, Iohn. 13.9. Where, although the words of Christ haue a spiri∣tuall meaning: yet we see the euident and playne practise of them in Baptisme: In the which sacrament, we doubt not, but that infants are thorougly baptized though euery part be not touched with water. And euen so, if your aneeling were a sacrament: why might it not suffice, in some one part of the bodie to be anoynted, and not in so many? This we are sure of, that nowe you speake without booke. For the Apostle maketh no mention, of anoynting eyes, hands, or mouth, but onely generally of anoynting the sick. And thus it appeareth that your extreme Vnction is no sacrament, nor any of the other foure, which you haue inuented.

THE CONCLVSION OF THIS treatise concerning the sacrament.

THus, I trust, we haue made it pliane by scripture, and euidence of argument, that there are but two sacraments onely, Baptisme, and the Supper of the Lord, left and enioyned to the people of God by our Sauiour Christ: for foure things are required to make a sacrament: First, the authority of Christ in com∣manding it. Secondly, the element or external signe, as the matter. Thirdly, the word of institution, as the forme. Fourthly, the end and vse, to be a seale of our fayth for remission of sinnes.

1 Concerning the efficient cause, we finde that two sacraments onely in the new testament, are commanded by Christ to be vsed for euer in the Church, Baptisme, and the Lords Supper: which both by his owne example and pre∣sence, as also his precept and commandement were established.

2 There must be an outward visible elementall signe, as is water in Bap∣tisme, bread and wine in the Lords Supper. But so is there not in the fiue popish sacramēts: For in some there is no signe at all, as in Matrimonie, where they are driuen to say, that the parties that are maried are the signes: In some there is a signe, but not visible, as in absolution, the audible voyce of the priest ponoun∣cing the words of absolution is, they say, the outward signe: But in all the sa∣craments of Christs institution, we finde a visible signe. In some there is an out∣ward signe, but it is an action or gesture only, no material element, which is not sufficient, so is the imposition of hands in giuing of Orders. In some there is a materiall signe, as Chrisme in Confirmation, oyle in extreme Vnction, but they are not of Christs institution.

3 They also want a word of institution: In Penance the priest sayth, I doe absolue thee, after particular confession made of his sinnes. In Confirmati∣on the words are, I signe thee with the signe of the Crosse, and confirme thee with the Chrisme of saluation, in the name of the Father, Son, &c. In Matrimo∣ny, I take thee to my wife. In giuing of Orders, Receiue thou power to offer vp the body of Christ. In extreme Vnction, God by the vertue of this oyle forgiue thee thy sinne. These, they say, are the wordes of the institution: But they can shew no word of God for them: for it is not euery word that sanctifieth, but on∣ly the word of God, 1. Tim. 4. Wherefore, seeing they haue no word of institu∣tion, they are no sacraments.

Lastly, they want the true vse and end of a sacrament, which is, to streng∣then our fayth for the remission of sinnes: for in some of these there is no re∣lation at all had to the forgiuenes of sinnes: As Matrimonie doth but performe, say they, the graces of mariage, as fidelitie, mutuall loue, and such like. Orders doe conferre the power of priesthood. Here is no signe or assurance of the grace of iustification. In the rest, remission of sinnes is ascribed to other instru∣mentall meanes, then to fayth onely, as to satisfactorie workes in Absolution,

to Chrisme in Confirmation, to oyle in extreme Vnction. Wherefore we con∣clude, because they are no seales of the righteousnes of fayth, as Saint Paul de∣fineth a sacrament, Rom. 4.11. that they are no sacraments of Christs instituti∣on, but superstitious ceremonies deuised by men.

HERE ENSVE SVCH QVES∣TIONS AND CONTROVERSIES AS ARE MOOVED CONCERNING THE BENE∣fites of our redemption, purchased vnto vs by the death of Christ.

THE SEVENTEENTH CONTROVERSIE.

ALl the benefites of our redemption may bee brought to these three heads. Our predestination, vocation, and iustification: as they are set downe by the Apostle, Rom. 8.30. These three then are the parts of this Controuersie.

THE FIRST PART, OF Predestination.

THe particular questions are these: First, whether predestination bee of the wicked to condemnation, as of the elect to saluation. Secondly, whether our electiō be of meere grace. Thirdly, whether it be certaine & vnchangeable.

THE FIRST QVESTION, OF Reprobation.

The Papists.

GOd, they say, is not the cause of any mans reprobation or damnation, Rhe∣mist. [error 55] annot. Roman. 9.1. He intendeth no mans damnation directly or abso∣lutely, but in respect of their demerites, ibid. sect. 5.

Argum. 1. Timoth. 2.4. God would haue all men to be saued and come to the knowledge of the truth: Ergo, the perishing or damnation of none must be imputed to God, Rhemist.

The Protestants.

An. 1 NO mā must impute his dānation to God, because the wicked are iustly punished for their sins, without any respect had vnto the secret coun∣sel of God: yet it is certain, that God, to set forth his glory, as he hath made som

the vessels of honor, so others are ordained to be vessels of wrath, without any respect had to their workes, either good or euill. And this notwithstanding standeth with the iustice of God, to saue some, and reiect others: for he might iustly condemne all to eternall death: Now if notwithstanding he haue mer∣cy of some, his iustice in the condemnation of the rest is not to be complained of, but his mercy to be extolled in sauing of some.

God indeede would haue all men to bee saued, that is, sayth Augustine, Omnes homines,* 1.41 omne genus humanum intelligamus: by all men we must vnder∣stand all sortes, or all kindes of men, not euery particular man. And this is a∣greeable to the Apostles meaning, which before exhorted men to pray for kings and princes: and then he giueth this reason, because God would haue all men to be saued, that is, high, and low, kings and people, of all sortes. And this place also is to be vnderstood not of the secret, but of the reuealed will of God, who offereth vnto all the outward meanes of their saluation. Thus also Augustine expoundeth these wordes,

Remota hac discretione, quam diuina sci∣entia intra secretum iustitiae suae continet, syncerissimè credendum est, &c. Setting apart the consideration of the secret counsell and iustice of God, it is sincere∣ly to bee beleeued, that God would haue all men to be saued, that is, offering vnto all the outward meanes of saluation, as his worde and sacraments, Contr. articul. fals. imposit. Art. 2.

Argum. Rom. 9.22. The Apostle speaketh playnly, that as God hath pre∣pared some vessels vnto glorie, so also, some are ordayned to wrath. And that the counsell of God is most iust herein: for as the Potter may dispose of the clay, as it seemeth best to himselfe, to make of it a vessell of honor or of disho∣nor at his pleasure: so the Lord hath as great right to deale with his creature. And seeing all things ought to be subdued to the glory of God, which is set foorth in the destruction of the rebellious, as in the election of the faythfull: it was necessary and requisite, that the Lord should get vnto himselfe both wayes a glorious name: therefore he saith, Rom. 9.17. That God had set vp Pharao, to shew his power in him.

Augustine sayth,

Tenenda est inconcussè haec regula, impios in peccatis ante∣quam essent in mundo praescitos esse tantùm,* 1.42 non praedestinatos, poenam autem ijs praedestinatam. This rule we must vndoubtedly holde, that the wicked were on∣ly foreseene, or foreknowne of God in their sinnes, not predestinate: but their punishment was predestinate. So then God ordayneth not men to sin, but he ordayneth men to punishment, not hauing relation to their sinnes▪ but in his owne secret counsell.

Yet are not the wicked to complayne, for they are iust∣ly forsaken because of their rebellion and disobedience. Neither are the god∣ly and faythfull by this doctrine to be discouraged: for as much as God hath not denied them the grace of his spirite, but hath giuen them fayth and repen∣tance, and strength to walke before him in his feare: all which are pledges vnto them of their free election and saluation in Christ.

THE SECOND QVESTION, WHETHER PRE∣destination proceede from the free will and purpose of God, without relation to our workes.

The Papists.

GOd doth not hate or reprobate any man but for sinne, or the foresight there∣of, [error 56] Rhemist. Rom. 9. sect. 2. Neither doth Christ appoint any by his absolute and eternal election, to be partakers of the fruite of his redemption, without any condition or respect of their own works, obediēce or free will. Rhem. Heb. 5.9.

Argum. Heb. 5.9. He is made the author of eternal saluation to al that obey him: they are not (we see) elected without condition of obedience, Rhemist.

The Protestants.

Ans. 1. GOd indeede electeth all that shall be saued, not with any condition on their behalfe, but on his owne behalfe: for vnto them, whome hee chooseth, he will giue grace to obey, will to beleeue in him, and to doe that hee appointeth. Secondly, this place is expounded by that other of Saint Paul, Ephes. 1.4. God hath chosen vs in Christ before the foundation of the world, that we should be holy: vpon the which words Augustine writeth thus: Elegit nos, vt essemus sancti, non quia futuri eramus, sed vt essemus, & secundum bonam volun∣tatem suam, non nostram, quae bona esse non posset, nisi ipse secundum bonam volun∣tatem suam, vt bona fieret, subueniret: He hath chosen vs, that we should be holy, not because he saw we should be holy, but to the end we might be holy: and according to his good pleasure, not after our owne will, which could not bee good, vnlesse he according to his good will should assist vs to make it good. See then, our holines and obedience is a fruite and effect of our election, no cause thereof: neither is there any free will or good disposition in man, till God make it free and good.

Argum. Rom. 9.16. Our election is not of the willer, nor of the runner, but of God, that sheweth mercie. Ergo, the mercie of God is the onely ground of our election: for if our faith or workes should be foreseene, then it were of the willer and of the runner, which the Apostle here denieth. And to this purpose the Apostle bringeth in the example of Iacob and Esau, ouer whome the Lorde had cast his lots: Iacob haue I loued, Esau haue I hated, before they were yet borne, or had done either good or euill: as Augustine saith,* 1.43 Vt totum, quicquid essent, secundum misericordiam se esse cognoscerent. And all to this ende, that they should ascribe all, whatsoeuer was in them, to the mercie of God. Yea the Rhe∣mists confesse against themselues, that Gods meere mercie is seene in the elect, Rom. 9. sect. 2. Ergo, our election is a worke of Gods meere mercie: there is then no respect at all to be had to our workes, for then were it not of Gods meere and sole mercie.

THE THIRD QVESTION, OF THE certaintie of Predestination.

The Papists.

[error 57] 1. THere are two partes of this question: first, whether Gods decree, concer∣ning the election of men be certaine and vnchangeable: secondly, whe∣ther a man in this life may in himselfe bee assured of his election. The first our aduersaries dare not plainely affirme: for it were great blasphemie open∣ly to say, that Gods decree may bee changed: yet they doe in circumstance of speech affirme it: as Rhemist. Act. 27. sec. 3. (Men cannot bee saued, though they bee predestinate, vnlesse they keepe Gods commaundements.) As though it were possible for men predestinate, not to keepe the commande∣ments of God, or in the end not to be saued. Likewise it was concluded in the Councell of Trent, sess. 6. can. 23. that the grace of iustification may be lost: which is as much to say, that a man may lose his predestination: for none are iustified, but whome God before hath predestinate, Rom. 8.30. They can∣not therefore fall away from the grace of iustification, vnles they fall away from predestination.

The Protestants.

THat the decree of God, concerning such as shall bee saued, remaineth sure and certaine, and that it is impossible for any of the Elect to fall away, the Scripture euery where proueth.

Argum. Whome God loueth, hee loueth to the end, Iohn. 13.1. The giftes and calling of God are without repentance, Rom. 11.29. My father is greater then all, and no man is able to take them out of his hand, Iohn. 10.29. Ergo, our election is certaine, for With God there is not so much as any shadow of change, Iam. 1.17.

Augustine saith, Horum, qui electi sunt, si quispiam perit, fallitur Deus, sed ••emo eorum perit, quia non fallitur Deus: Of the Elect, if any perish, God is de∣ceiued: but none of them can perish, because God cannot bee deceiued, De corrept. & grat. cap. 7.

The Papists.

[error 58] FOr euery man to be assured infalliblie that he shall be saued without speciall reuelation, is a most damnable, false illusion, and presumption, Rom. 8. sect. 9. They call it a faithlesse perswasion of saluation, to bee confident of Gods grace and saluation, and fides daemoniorum, not Apostolorum, the faith of di∣uels, not of Apostles: Rhemist. 1. Corint. 9. sect. 9. So the Tridentine Councel call certitudinem remissionis peccatorum, vanam, & ab omni pietate remotam fi∣••uciam, the certaintie of remission of sinnes, a vaine and faithlesse perswasion. And therefore euery man, De gratia formidare, & timere potest, may stand in

doubt, and be afraide, whether he be in the state of grace, sess. 6. cap. 9.

Argum. 1. Saint Paul saith: I know nothing by my selfe, yet am I not thereby iustified: Paul durst not assure himselfe, whether he were iustified, Rhemist.

Ans. Paul was most sure of Gods grace, and his iustification through faith, Rom. 8.30. But hee doth acknowledge, that hee is not iustified by his faithfull labours in the Gospell, or any other workes of his owne, although hee were cleare in conscience.

Argum. 2. Philip. 2.12. Worke your saluation with feare and trembling: Ergo, men must not be secure of their saluation.

Ans. We doe not teach men to walke securely, or presume of their election. But we protest vnto them, that seeing men are predestinate vnto good workes, that vnlesse they be careful to lead an holy life, they haue no part in predestina∣tion: yet wee teach men notwithstanding, assuredly to beleeue the promises of God made to all those that beleeue, to be saued. And this confidence doth very well agree with the feare of God.

The Protestants.

OVr securitie of saluation is no vaine presumption, but an assurance vpon the word of God, that through faith in God, and walking in that way which God hath appointed vs, we shall vndoubtedly come in the end to eternall life.

Argum. 1. As our election is certaine, sure, and vndoubted before God: so it is the Lords pleasure, that euery Christian while hee liueth, may and ought in himselfe to be assured thereof by a liuely faith: as Saint Peter teacheth vs to labour and giue our diligence to make our calling & election sure, 2. Pet. 1.10.

Argum. 2. Rom. 8.38. S. Paul saith, I am sure, that neither death nor life, &c. shall separate vs from the loue of God in Christ Iesus: Ergo, the Apostle was certaine of his saluation.

Rhemist. First, the Apostle speaketh onely in generall: as if hee should haue saide, So many as are elected, cannot certainely perish.

Ans. It is false, for the Apostle pronounceth particularly of himselfe: As more plainely, 2. Timoth. 4 8. From henceforth there is laide vp for mee a crowne of righteousnes.

Rhemist. Secondly, Saint Paul might haue this perswasion by some especi∣all reuelation.

Ans. The ground of the Apostles perswasion is none other, but that which is common to all the faithfull, the loue of God in Christ. And so Augustine inter∣preteth this place, writing thus: Isti, significati sunt ad Timotheum, &c. These, of whome the Apostle speaketh, are signified in another place to

Timoth. 2.2.19. The foundation of God remaineth sure, the Lorde knoweth who are his:

* 1.44 Ergo, this assurance and confidence is common, though not in the like measure to all faithfull Christians.

Augustine also saith:

Quia non secundum merita nostra sed illius misericordiam

firma est promissio, nemo debet cum trepidatione praedicare, vnde non potest dubitare. Because the promise remaineth stedfast, not by our workes, but his mercie: we must not with trembling and fearefulnes pronounce that, whereof wee cannot doubt.

No maruaile then if Papists doubt of their saluation, because their con∣fidence is built vpon their workes: but if they would with the faithfull of God, renounce their owne workes, and be content to submit themselues to the faith of Christ, they would not thinke it so strange a thing, for Christians to haue a full and stedfast perswasion of their saluation.

THE SECOND PART, OF THE BENEFIT of our vocation, to the which belongeth the know∣ledge of sinne and the lawe.

THE FIRST QVESTION, of sinne.

THe partes of this question are these: first, of originall sinne: secondly, of the difference of sinnes: thirdly, of veniall sinnes: fourthly, whether all sinnes be remissible: fiftly, whether God bee the author of sinne: sixtly, whether the workes of the not regenerate are sinne.

THE FIRST PART, OF originall sinne.

The Papists.

[error 59] COncupiscence (which wee also call originall sinne) remaining after Bap∣tisme, is not properly a sinne, nor forbidden by commaundement, till it raigne in vs, and wee obey the desires thereof: it is called sinne, because it is the matter, effect, and occasion of sinne, Rhemist. Rom. 6. sect. 6. Concil. Trident. sess. 5.

Argum. Iam. 1.15. Concupiscence, when it hath conceiued, bringeth forth sinne: Ergo, it is not sinne of it selfe: but when the consent of will commeth, sinne is engendred, Rhemist.

The Protestants.

Ans. THe argument followeth not, concupiscence bringeth forth sinne, Ergo, it is no sinne: nay it shall the rather bee sinne: as one serpent brin∣geth forth another, so both the mother and daughter are sinne: for euill fruites doe shew an euill tree.

Argum. Saint Paul saith, that concupiscence is flatly forbidden by the law, which saith, Thou shalt not lust, Rom. 7.7. And vers. 17. He calleth it sinne dwel∣ling in vs, though it doe not reigne in vs: Ergo, it is properly sinne.

Augustine saith,

Omnium malorum reatu caret, qui baptizatur, non omnibus malis: He that is baptized is cleared from the guilt of all euils or sinnes, but not from the euils themselues. Dimittuntur in Baptismo omnia peccata, & originali∣ter tracta, & ignoranter, vel scienter adiecta: All sinnes are forgiuen in Bap∣tisme, both originall, and committed ignorantly or wittingly.

Therefore origi∣nall sinne is no otherwaies taken away in Baptisme, then other sinnes are: but the guilt onely of other sinnes is remitted in Baptisme, the blot or staine remai∣neth still: Ergo, originall sinne ceaseth in respect of the guilt: for neither it, nor any other sinnes shall be imputed vnto those, which are iustified in Christ: But it is a sinne still, as the rest are. Augustine also dare call it a sinne: Concupiscen∣tia peior est ignorantia. Concupiscence is worse then ignorance.* 1.45 And in ano∣ther place: Ignorantia in ijs, qui intelligere noluerunt, peccatum est: in ijs qui non potuerunt, poena peccati: But ignorance is in them which are able to learne, sinne: in those that cannot; a punishment of sinne. If ignorance be sinne, concupiscence worse then ignorance, is much more.

THE SECOND PART, OF THE difference of sinnes.

The Papists.

SOme sinnes are deadly or mortall, because all that doe them are worthie of [error 60] damnation: others bee veniall, that is to say, pardonable of their owne nature, Rhemist. Rom. 1.11.

Argum. Sinne when it is finished, bringeth foorth death, Iam. 1.15. Ergo, not all sinne, but that which is consummate and perfited is mortall, Rhemist. ibid.

The Protestants.

Ans. OVt of this place it is gathered, that there are degrees of sinne, and that the more heynous sinne is worthie of more grieuous death and condemnation: but that concupiscence, or other lesse sinnes deserue not death, it is not hence proued: seeing the Scripture saith, That the wages of all sinne is death, Rom. 6.23.

Argum. That no sinne is veniall or pardonable of it owne nature, but that the least deserueth death, if God should deale with vs, according to the exact rule of his iustice, it thus appeareth. First, if all sinnes are not mortall, Christ di∣ed not for all sinnes: for he by his death did satisfie onely for sinnes, that deser∣ued death: but Christ died for all sinnes, Iohn. 1.19. Secondly, all transgression of Gods lawe is sinne, and deserueth the curse of God, Galath. 3.10. But all sinne is the transgression of the lawe, 1. Iohn 3.4.

Augustine and other of the fathers doe vse this terme of veniall sinnes, but not in their sense, as though any sinne in it owne nature deserued pardon: but

by veniall sinnes, they vnderstand the lesser and smaller faultes, which are more easilie forgiuen at Gods hand, then the greater.

Sunt venialiae peccata, there are certaine veniall sinnes, without the which a man cannot liue, saith Augustine: Propter omnia peccata baptismus inuentus est, propter leuia oratio dominica: For all sinnes Baptisme is a remedy, and the Lords praier for the lesse: De sym∣bolo lib. 1.6.

By veniall sinnes he vnderstandeth the smaller sinnes, which are not pardonable in their owne nature, for then it were not necessarie to aske forgiuenes for them in the Lords praier: they would vanish away of them∣selues. Wherefore wee cannot receiue this popish distinction of veniall and mortall sinnes, as they vnderstand it: as the Scripture vseth to speake, wee doe not greatly mislike them; that is, by grace and mercie in Christ, all sinnes euen the greatest, are not onely pardonable, but pardoned vnto vs, Isay 1.18. But vnto the wicked and impenitent euery sinne is mortall; they shall euen by their idle words be condemned, Matth. 12.36.37.

THE THIRD PART, OF THOSE, which they call veniall sinnes.

The Papists.

[error 61] 1. SInne is voluntarie, otherwise it is no sinne: and therefore the passions that are in men, hauing not the consent of wil, are farre from sinne, and are not imputed to any man: neither for them neede hee say vnto God, Forgiue vs our sinnes, Rhemist. Rom. 7. sec. 8.9.

The Protestants.

SInnes done without consent of the inward man, are neuer imputed: but this must be vnderstoode onely of the regenerate: in whome there is a new man, borne of the spirite.

Argum. That inuoluntarie lustes which arise in the heart, not hauing the consent of will, are in their nature sinne, it is euident by Saint Pauls words, Rom. 7.20. If I doe that I would not, then is it not I any longer, that doe it, but sinne that dwelleth in mee: he calleth it sinne, though he consent not vnto it.

* 1.46 Augustine saith,

Peccata negligentiae vel ignorantiae melius accusantur, vt pereant, quàm excusantur, vt maneant, meliusque purgantur inuocato Deo, quàm firmantur irritato Deo: The sinnes of negligence and ignorance are better ac∣cused and confessed, then excused, better by praying to God to purge them, then by prouoking God to confirme them.

Ergo, forgiuenes must be asked at Gods hand for inuoluntarie sinnes, sinnes of ignorance.

The Papists.

2. THe motions of the flesh in a iust man, whereunto the minde of man con∣senteth not, cannot any whit defile the operations of the spirite, but [error 62] make them often more meritorious, for the continuall combate that hee hath with them: for it is plaine, that the operations of the flesh and the spirite doe not concurre together to make one act, Rhemist. Rom. 7. sect. 10.

The Protestants.

Ans. THough the operations of the flesh concurre not with the spirite in any one act: yet doe they hinder the workes of the spirite from perfecti∣on, and therefore defile them.

Argum. Rom. 7.19. Saint Paul saith, The good that I would, doe I not. Did not concupiscence euen in this blessed Apostle hinder the proceedings of the spirit, when it kept him from doing that good, which he desired? and where∣as he cryeth out, and desireth to bee deliuered from that lawe of his members, vers. 24. it is not like that any merite, or good thing can be obteined by it: for then hee should rather haue beene desirous to haue giuen it entertainement still.

Augustine thus writeth of these smaller and lesse sinnes:

Quibus peccatis licet occidi animam non credamus,* 1.47 ita tamen eam veluti quibusdam pustulis de∣formem faciunt, vt eam ad amplexum sponsi, sine grandi confusione venire non permittant. By the which sinnes, though the soule bee not slaine; yet the face is deformed as with pimples, that shee dare not without great blushing draw neere vnto her spouse.

Let them tell me now, what great glorie is obteined, by this corruption in our members.

THE FOVRTH PART, WHETHER all sinnes be remissible.

The Papists.

ALL sinnes are pardonable, so long as the committers of them bee in case [error 63] to repent: as they are, so long as they liue in this worlde: It is great blasphemie therefore, which the Caluinists vtter, that Apostasie and certaine other sinnes of the reprobate, cannot be forgiuen at all in this life, Rhemist. 1. Iohn. 1.5. sec. 4. And therefore they say, that blasphemie against the spirite is saide to bee irremissible, because it is hardlie forgiuen: And they define sinne against the holy Ghost, to bee nothing else, but finall impenitencie, Rhemist. Matth. 12.4.

The Protestants.

FIrst, sinne against the holy Ghost, is not finall impenitencie: euery one in∣deede that so sinneth, is finally impenitent, because hee shall neuer haue the grace to repent: But our Sauiour Christ meaneth some speciall sin, in calling it blasphemie against the holy Ghost: for many a wicked man may die impeni∣tently, and yet not blaspheme. Augustine better defineth this sinne: Cum quis aduersus gratiam ipsam, qua reconciliatus est Deo, inuidentiae facibus agitatur: When a man maliciously doth oppugne that grace, whereby he was reconciled to God: lib. 1. de serm. in mont. 41. But most perfitly is this sinne described, Heb. 10.29. where there are set downe three circumstances that make this sin: first, the person; he must be such an one as hath been lightened with grace, and been in outward appearance sanctified: therefore Iewes, Turkes, or Infidels, cannot commit this sinne; because their mindes were neuer illuminate by the truth. Secondly, his affection must bee considered, which is most deadly and hatefull in the highest degree: blaspheming the spirite, and despiting the same, crucifying and persecuting Christ againe as it were, Heb. 6.6. Wherefore they which offend of ignorance, or infirmitie and weakenes, or which fall not into horrible blasphemies, are not guiltie of this sinne. Thirdly, it is the trueth which they hate and detest, which sometime they loued, and were thereby sanctified: They count the blood of the testament as an vnholy thing. Blasphemie then against the holy Ghost, is an horrible hatred and detestation of the trueth, and grace of Gods spirite, whereby hee that now blasphemeth, was before illu∣minate.

Secondly, this sinne not onely easily shall not be forgiuen, but not at all, as our Sauiour saith, Neither in this worlde, nor the world to come, Math. 12.32. And it is impossible for them to bee renewed by repentance, Heb. 6.6. Where∣fore it is a great blasphemie in the Papists, so contrarie to the Scripture to af∣firme, that blasphemie against the spirite may be forgiuen.

THE FIFTH PART, WHETHER God be the author of sinne.

The Papists.

[error 64] NO sinne standeth with the will or intention of God, but is directly against it, Rom. 3. sect. 4. And therefore Christs death was Gods act no otherwise, then by permission, Act. 3. sect. 2. Neither is God the author of sinne, other∣wise then by permission, and withholding of his grace, Iam. 1.13. Rhemist.

The Protestants.

Ans. 1. ALL sinne is against the will of God reuealed in his worde, although nothing can come to passe, contrarie to the determinate and secret

will of God. Secondly, God did not onely permit the Iewes to worke their ma∣lice vpon Christ, but most holily and most iustly he vsed their malice, to bring his purpose to passe: for the text is, That Christ was deliuered vp according to the determinate counsell of God, Act. 2.23. which must needs be more then a bare permission. Thirdly, although God be not any moouer vnto sinne, yet as a iust iudge he not onely permitteth, but leadeth into temptation those whom in iustice he deliuereth vp to Sathan.

Argum. It is a petition which we dayly rehearse in the Lords praier, Lead vs not into temptation: Likewise, Rom. 11.8. God gaue them the spirite of com∣punction. These speeches of leading and giuing, implie an actiue power in God, not a passiue and permissiue onely: for how is it possible, that God being omnipotent, should permit or suffer any thing to be done in the world, con••••••∣ry to his will?

Augustine vpon those words of Dauid, concerning Shemei, Let him alone, what know I, if God haue sent him to curse? Not, saith he,* 1.48 that God bad him curse, for then his obedience should be commended: Sed quod eius voluntatem proprio suo vitiomalam, in hoc peccatum iudicio suo iusto & occul••o inclinauit: But because, God by his iust and secret iudgement did incline his wil being cor∣rupt of it selfe, vnto this mischiefe. Loe he saith, inclinauit, he did incline his wil, which is more then permisit, he did suffer him.

THE SIXT PART, OF THE WORKES of those which are not rege∣nerate.

The Papists.

THe works done before iustification, although they doe not proceed of faith, are not properly to be called sinnes, neither doe they deserue the wrath of [error 65] God, Concil. Trident. sess. 6. can. 7. Andrad. Tilem. loc. 4. er. 6.

The Protestants.

THe works which were done of the heathen without faith, and of carnal men before they are called, how goodly soeuer they seeme in the sight of men, are nothing els but peccata speciosa, glorious and goodly sinnes.

Argum. Whatsoeuer is not of faith, is sinne, Rom. 14. And without faith it is impossible to please God, Heb. 6.6. Seeing then they could not please God with their faithlesse workes, they must needs be in danger of his wrath: Augustine writeth thus: Si ad consequendam beatam vitam, quam nobis fides, quae in Christo

est, promittit, nihil prosunt homini virtutes, nullo modo possunt verae esse virtutes. If mens vertues helpe them not towards the attaining of eternall life,* 1.49 which is promised onely by faith in Christ, they cannot be said truely to be vertues: but such are the workes of men before they haue faith: Ergo, if they be not vertuous actions, what are they els but vicious and sinfull?

THE SECOND QVESTION, CONCERNING the law, with the seuerall partes thereof.

THe partes of this question are these. First, whether it be possible in this life to keepe the law. Secondly, whether iust men doe sinne. Thirdly, of the workes of supererogation. Fourthly, whether God be to be serued for hope of reward, or feare of punishment. Fiftly, of the vse and office of the Law.

THE FIRST PART, WHETHER IT BE possible in this life to keepe the Law.

The Papists.

1. IF any man say, that the precepts and commandements of God vnto a man [error 66] iustified, and in the state of grace are impossible to be kept, let him be ac∣cursed, Concil. Trid. sess. 6. can. 18.

Argum. Rom. 8.4. That the righteousnes of the Law might be fulfilled in vs: Ergo, the law of God by the grace of Christ may be kept, and the keeping ther∣of is our iustice. S. Iohn also saith, The commandements of God are not hea∣uy, 1. Ioh. 5.3. And our Sauiour saith, His yoke is sweete, and his burden light: Ergo, the commandements of God are possible to be fulfilled in this life.

The Protestants.

Ans. FIrst, the Apostle saith not, that the law is fulfilled by vs, but in vs by Christ, who is made our righteousnes and sanctification by faith, 1. Cor. 1.30. The law remaineth still impossible to be kept by vs through the weake∣nes of our flesh neither doth God giue vs ability to keep it: but, Christ hath fulfilled it for vs, we notwithstanding being bound to walke in obedience to the commandements of God, which is farre off from perfection, or keeping the law as Gods iustice requireth.

2. To him that is borne of God, and his sinnes pardoned by the grace of Christ, the commandements of God are not grieuous, not because they can perfitly be fulfilled, but because strength is giuen to keepe them in part, and

the curse of the law is taken away, and our transgressions answered in Christ.

Argum. 1. If it were possible for any man to keepe the law, it is possible in this life to be without sinne: But if any man say he hath no sinne, he is a liar, 1. Ioh. 1.8.

Argum. 2. S. Iames saith▪ 2.10. If a man should keepe the whole law, and yet faile in one point, is guiltie of all. He then that will keepe the law, must keep it perfectly, and not faile in the least point: but so is no mortall man able to doe: wherefore it is an horrible blasphemie, to say, that it is possible for any mortall man to keepe the whole law.

Augustine thus expoundeth that place, Philip. 3.15. Let vs, as many as be perfect, be thus minded: by the which place the Rhemists would proue a per∣fection of iustice in this life, Potest quis esse perfectus iustitiae cognitor, licet non sit perfectus effector. A man may know the rule of iustice perfectly, though he be not a perfect doer: he vnderstandeth a perfection of knowledge, not a perfection of iustice.

The Papists.

2. THey say, that those sinnes which they call veniall, that is, the lesser & smal∣ler [error 67] offences, doe not hinder the iustice of men, but that they may truly be called and are indeede iust for all those sinnes: and may notwithstanding them keepe the law of God, and be free from the curse thereof, which is laide vpon mortall and great sinnes, not veniall and smaller offences, Rhemist. 1. Iohn 1. sect. 5. Galath. 3. sect. 4.

The Protestants.

THat men are iust before God, for all their daily transgressions of frailetie, and manifolde infirmities by the righteousnes of Christ, made theirs by a liuely faith; we deny not: but that there is no perfect inherent iustice in them∣selues, neither that they can perfectly keepe the law, because of those sinnes, thus we proue it out of the word of God.

Argu. They which doe but in the least point break the law, are subiect to the curse thereof: for it is written, Cursed is he that continueth not in all things writ∣ten in the law to doe them, Galath. 3.10. And what is to be vnderstoode by all things our Sauiour declareth, Math. 5. where he sheweth how murder may be committed in the affection, and in the tongue, and adulterie likewise in the eye: Ergo, the smaller offences are also transgressions of the law: from the which see∣ing the most righteous men vpon earth are not free, they cannot perfectly keep the law, nor by their own iustice escape the curse thereof.

Augustine: Custodit vias Dei, qui non sic exorbitat, vt eas relinquat,* 1.50 sed in eis currendo proficit, et si aliquādo vt infirmus titubat, proficit tamen minuēdo peccata.

He is saide to keepe the waies of God, which doth not so turne aside out of them, that he altogether leaue them: but doth dayly profite and goe forward in keeping of them: and although he sometime stumble, yet he profiteth by di∣minishing of his sinnes. As he therefore that stumbleth, and is turned sometime out of the way, doth not perfectly keepe the way: no more doth the righteous man perfectly keepe the law of God, which he transgresseth by his daily sinnes. In isto ergo conflictu induimur ea iustitia, qua ex fide viuitur: In this conflict therefore let vs put on the righteousnes of faith: he giueth counsell that men should leaue their own righteousnes, and rather labour to liue by faith, and be counted righteous in Christ.

THE SECOND PART, WHETHER iust men doe sinne.

The Papists.

[error 68] 1. A Iust man in his good workes doth not sinne, so much as venially, that is, not in the least manner, no not at all, Concil. Trident. sess. 6. can. 25. Wher∣vpon it followeth, that the good works of righteous men are so perfect, that the least imperfection or blot cannot be found in them.

The Protestants.

THe most righteous men vpon earth haue not onely their infirmities, and are in danger to sinne dayly: but euen their best and most holy workes are ble∣mished with some infirmitie, and haue a smacke of sinne.

Argum. Iob saith, If I wash my selfe with snowe water, and purge my selfe most clean, yet mine owne clothes shal make me filthy, Iob 9.30. that is, though he should alleadge for himselfe, the best workes that euer he did, yet euen in those the Lord could finde out matter against him.

Yea, S. Paul saith, That he knew nothing by himselfe, his owne conscience did not accuse him, yet was he not thereby iustified, 1. Corinth. 4.4. The reason is giuen by S. Iohn, that Although a mans hart condemne him not, yet God is greater then our hart, 1.3.20. Wherefore there is no worke of any man so perfect, but before the Lord it may be found faulty: for All our righteousnes is as a stained clout.

Augustine vpon those words of Iob. 29.14. I put on iustice as a robe: Vestis ista belli magis solet esse,* 1.51 quā pacis, vbi adhuc expugnatur concupiscentia, non vbi erit plena sine aliquo prorsus hoste iustitiae. This garment, that is, a cloke or mantle, is rather for warre, then peace: for here we doe dayly fight against concupis∣cence, and there is no perfect righteousnes without some enemie. But if so be any work of ours could be perfect without sinne, righteousnes somtimes might be without an enemie, which Augustine denieth.

The Papists.

2. MOrtall sinne, they say, cannot consist together with the grace of God, and [error 69] cannot be committed by a man continuing the Sonne of God: for he that is borne of God, saith the Apostle, sinneth not: that is, falleth into no mor∣tall sinne, Rhemist. 1. Iohn 3. sect. 5.

The Protestants.

FIrst, vnderstanding mortall sinne as they doe, for euery sinne that deserueth death, as are adulterie, theft, murder, their exposition is hereticall: for then Dauid should not haue beene the Sonne of God, when he committed adultery, and consequently should haue bene none of the predestinate: he that is once the Sonne of God, is alwaies euen to the end: For whom God loueth, he loueth to the end, Iohn 13.1.

Secondly, the Apostles meaning, when he saith, He that is borne of God, sin∣neth not, is no other then that which S. Paul hath, Rom. 6.12. That sinne should not raigne in our body, that is, the children of God, though they fal into sinne, continue not in it, nor delight therein, neither are wholly ouercome of it; for it is true of them, that it is not they that doe it, but sinne that dwelleth in them, Rom. 7.20.

Augustine, Quicun{que} in Dei prouidentiss. dispositione praedestinati sunt,* 1.52 non dico nondum renati, sed etiam nondum nati, filij Dei sunt, & perire non possunt: Whosoeuer in the most wise counsell of God are predestinate to saluation, not onely before they are regenerate and borne againe, but euen before they are borne at all, are the Children of God, and cannot perish. If then the elect not yet called, or regenerate, are the Children of God, much more are they that are called and regenerate, though after their calling they doe fall into some sinne for the time.

THE THIRD PART, OF THE WORKES of Supererogation.

The Papists.

THey teach, that it is not onely possible for men to keep the Lawe of God in [error 70] this life, but to doe more then is prescribed or commanded: and that men of their abundance may allotte vnto others such workes of supererogation, Rhemist. 1. Cor. 9. sect. 6. ex Tileman. loc. 3. er. 16.

Argu. 2. Cor. 8. sect. 3. As your abundance now supplyeth their want, their abundance also may supply your want, that there may be equality. Saints or other vertuous persons may in measure and proportion of other mens deser∣uings,

allot vnto them as well the supererogation of their spirituall works as these, that abound in worldly goods, may giue almes of their superfluities, to them which are in necessitie, Rhemist. totid. verbi••.

Ans. 1. This place prooueth no communication of merites of one to another: but that as euery one aboundeth in the gifts and graces of God, so they ought to communicate the vse thereof one to anothers benefite: for no man meriteth himselfe by any worke of his: therefore he cannot communicate that to ano∣ther, which he hath not himselfe. Here also mention is made of mutuall com∣munication, for one to supply anothers want: but he that doth supererogate to another of the abundance of his good workes, hath no need to haue his wants supplied by another mans deseruings: therefore there is no mutuall communi∣cating betwene them, which is the thing whereof the Apostle speaketh in this place.

Argum. That no man is holpen by another mans deseruings, but all that a man can doe, is little enough and not sufficient for him selfe; it is plaine in the Gospell: where our Sauiour saith, That when we haue done all that is comman∣ded, we are vnprofitable seruants, and did no more thē was our dutie, Luke 17.10. Ergo, a man can not doe more then his dutie.

We may also remember the parable of the Virgins, Math. 25. where the fiue wise refuse to giue of their oyle to the fiue foolish: least (say they) there will not be enough for vs and you. No man therefore hath attained to such a perfection of goodnes, that he is able to spare ought for his brother, but shal haue need thereof himselfe.

Augustine writing vpon this parable saith, Vnusquis{que} pro se rationem reddet, nec alieno testimonio quicquam adiuuatur apud Deum:* 1.53 et vix sibi quisque sufficit, vt sibi testimonium per hibeat conscientia sua. Euery man shall giue account for himselfe, neither is a man relieued by anothers testimonie before God: the te∣stimonie of a mans conscience is hardly sufficient for himselfe. See more of this matter: Controu. 14. quest. 7. part. 4. & quest. 8. part. 3. articul. 2.

THE FOVRTH PART, WHETHER GOD be to be serued for hope of reward, or feare of punishment.

The Papists.

[error 71] 1. MEn ought to doe good in respect and for reward and recompence in heauen for their good workes: the Apostle saith of Moses, Heb. 11. He had respect to the recompence of reward, Rhemist. ibid.

The Protestants.

Ans. FIrst, we deny, that we ought to make account of heauen to be giuen as a iust recompence deserued by our workes: for Life eternall, as the

Apostle saith, is the free gift of God, Rom. 6.23. 2. We graunt that men in their wel doing ought to haue respect to the reward, but not chiefely or principally: but the respect of Gods glory and their owne dutie ought to moue them more.

Argum. Psal. 34.8. Taste and see, how gratious the Lord is! We ought as dutifull children to yeeld obedience to the Lord, and delight in him, euen be∣cause of that pleasant taste, comfort and ioy, which we feele in his goodnes to∣ward vs. Augustine saith well, Deus non propterea se amari vult,* 1.54 quia dat aliquid praeter se, sed quia dat se: God would not be beloued of vs, because he giueth or promiseth any thing beside him selfe, but because he giueth himselfe.

The Papistes.

2. EVen in right Christian godly men there remaineth doubt, mistrust, feare [error 72] of hell and damnation: and the feare of Gods iudgements causeth iust men to humble themselues, least they should be damned. And so S. Paul saith, Worke out your saluation with feare and trembling, Philipp. 2. Rhemist. 1. Iohn 4. sect. ••.

The Protestants.

Ans. WE acknowledge a dutifull reuerence & feare of God alwaies remai∣ning in the godly: but it is farre from that seruile and slauish feare, which is caused onely by the remembrance of hell fire and eternall iudgement: Augustine doth thus resemble the matter: The chaste wife (saith he) and the a∣dulterous doe both feare their husbands, sed casta timet ne discedat vir, adul∣tera, ne veniat: But the chaste wife is afraid least her husband should depart,* 1.55 the adulterous is afraid least he should come. Such a feare as is in the chaste wife, we graunt to be in the children of God, but not the other.

2. We also confesse, that the horror of hell is profitable to make a way and entrance for the calling of worldly and hard harted men, as the needle or bristle (as Augustine saith) maketh a way for the thread. But in a man already called, this feare is expelled by loue, as the Apostle saith, 1. Ioh. ••.••8. For we must be of those that loue the appearing of Christ, 2. Tim. 4.8. Not of that number which feare it, and wish it were prolonged.

August. Si possumus efficere, fratres, vt dies iudicij non veniret, puto, quia nec sic erat, male viuendum. If we could bring it about, that the day of iudgement should not come at all, we ought not for all that to liue ill. His meaning is, that we ought not to liue well onely for feare of Gods iudgements.

THE FIFTH PART, OF THE VSE of the Law.

The Papists.

[error 73] THe law, they say, is by Christ, Ministratio vitae effecta, made the ministrati∣on of life, Andr. lib. 5. in qua omnis nostra salus consistit: wherein consisteth our saluation, Catech. Colom. ex Tileman. de leg. loc. 3. err. 14. they call it Verbum fidei, and verbum Christi, the word of Christ, and the word of Faith, to be obey∣ed and followed of all Christians, that which Christ vttered to the yong man: Math. 19.17. If thou wilt enter into life, keepe the commandements: Concil. Trident. sess. 6. cap. 7. So their opinion is, that the law is made vnto vs a meane and instrument of our saluation.

The Protestants.

Ans. FIrst, our Sauiour vttered those words to the yong man, onely to hum∣ble him thereby, and to teach him to know him selfe: for otherwise the Apostles should haue taught contrary doctrine to their master, who exhort men onely to beleeue, and they shalbe saued, Act. 16.31.

Argum. The Law was not ordeined to saue men, but it serueth onely as a Schoolemaster, as S. Paul saith, to bring vs to Christ, Galath. 3.24. It also reuea∣leth and discouereth sinne, Rom. 7.7. The Apostle also calleth it the killing let∣ter, and ministery of condemnation, 2. Cor. 3.6.9. How then can it procure our saluation? therefore what can be more opposite and contrary to Scripture, then this assertion of theirs?

Let Augustine speake: Testimonium legis eis, qui ea non legitimè vtuntur, te∣stimonium est quo conuincantur, eis, qui legitimè vtuntur, testimonium est, quo de∣monstratur, quò liberandi confugere debeant peccatores. The testimonie of the law, to them which vse it not aright, is a testimony to conuince them; to them which doe, a testimony to teach them, to whom sinners ought to flie for their deliuerance: Ergo, the law doth not it selfe worke our deliuerance, but sendeth vs to our deliuerer.

THE THIRD PART, OF THIS controuersie of Iustifi∣cation.

THe particular questions are these. First, of Free will, and the power thereof. Secondly, of Faith. Thirdly, of good workes. Fourthly, of the manner of our iustification.

THE FIRST QVESTION of Free will.

THe parts of this question. First, whether free will in spirituall things were vt∣terly extinguished by the sinne of Adam. Secondly, of the power and strength of free will in vs.

THE FIRST PART, WHETHER FREE WILL be vtterly lost by the transgression of Adam.

The Papists.

FRee will is not vtterly extinguished, but onely abated in strength, and atte∣nuated, [error 74] Concil. Trid. sess. 6. cap. 1.

The Rhemists also gather by the parable of the man in the Gospell that lay for halfe dead, Luk. 10. vers. 30. that neither vnderstanding, nor free will, and o∣ther powers of the soule, are vtterly extinguished and taken away, but woun∣ded onely by the sinne of Adam, Rhemist. ibid.

The Protestants.

Ans. IT is but a feeble collection and of small force which they draw from this allegorie: for allegories and similitudes, as they know themselues right well, doe not hold in all things, but wherein onely they are compared: neither doe they necessarily conclude.

Argum. But that we are altogether dead in sinne by the transgression of A∣dam, the scripture speaketh plainly in many places without allegorie, Ephes. 2.1, 5. When we were dead in our sinnes, he hath quickened vs in Christ. Likewise, Coloss. 2.13. he sayth not, as in the parable 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they left him for halfe dead, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, plaine dead men indeed.

Augustine sayth, Cum peccauit primus homo, non in parte aliqua, sed tota, qua conditus est, natura deliquit: When the first man sinned,* 1.56 he did not offend in any one part, but wholly in that nature wherein he was created. And in another place, Natura tota fuit per liberum arbitrium in ipsa radice vitiata:* 1.57 Our nature wholly was corrupted by free will, in the very roote or originall, that is, in A∣dam: Ergo, all the powers both of bodie and soule wholly corrupt and decayed in spirituall things.

THE SECOND PART, OF THE POWER AND strength of free will in man.

The Papists.

THey say not, that a man by his free will only is able to liue well, or to obtaine [error 75] eternall life: but yet by the power of free will, stirred, prepared and assisted

by the grace of God, he is able to doe it. The first stirring then and motion of the heart, they say, is of God. Then it is the part of free will to apprehend the grace offered, and to giue consent vnto it, and to worke together with it, Trid. Concil. sess. 6. cap. 5. can. 4.

* 1.58Eckius setteth downe foure steps or degrees to iustification. The begin∣ning of our calling is onely of God, by inspiring of grace into vs: this is the first degree. The second is in our owne power, to giue assent vnto grace once inspi∣red. Thirdly, to obtaine that, which by so assenting we doe desire, is onely of Gods gift, and this is the third degree, gratiae gratum facientis, of grace which maketh vs gracious, or acceptable. The fourth degree of perseuerance in the grace of saluation receiued, is partly in our power and free will, partly of the grace of God.

Our Rhemists thus define the matter: Man, they say, was neuer without free will: but hauing the grace of Christ he is truely made free, Iohn. 8. sect. 2. A∣gaine, though our election, calling, or first comming to God, lye not wholly or principally vpon our owne will or workes: yet our willing or working of any good to our saluation, is the secondary cause; Gods speciall motion, grace and assistance is the principall, Rom. 9. sect. 4.

So then this is their sentence, that neither our free will is so corrupt, that it had neede wholly to be assisted by the grace of God, but that it worketh some∣what of it selfe: nor yet so perfect, that it is able of it owne strength to ob∣taine saluation: But their plaine meaning is this, that Gods grace and mans free will do worke actiuely together, as the Rhemists note. The Gentiles, though they beleeued specially by Gods grace and preordination, yet they beleeue also by their owne free will, Act. 13. sect. 2.

Argum. 2. Timoth. 2.21. If any man purge himselfe from these, he shall be a vessell of honour, 1. Iohn. 3.3. Euery man that hath this hope, sanctifieth him∣selfe: Ergo, man hath free will to make himselfe a vessell of saluation, or damnation. And this teacheth vs, that man may sanctifie himselfe by his free will, working together with the grace of GOD, Rhemist. in vtrumque locum.

Ans. First, these places of scripture doe not proue, that there is any freedome or libertie in mans will to doe good by nature: but that our will being enlar∣ged by Gods spirit, consenteth vnto grace, not of it selfe, or by it owne power. This then is the difference betweene vs: We hold that our free will is wholly corrupt by nature, and can doe nothing, vnlesse it be holpen by grace: They say, that there is some strength left by nature in free will, and it worketh together with the grace of God.

Argum. 2. If there be no free will vnto good, what need exhortations, admo∣nitions, precepts, lawes, reward, punishment, seeing nothing is left in a mans owne power? Eckius.

Ans. Though all good things doe come of God, and we haue no power in our selues to doe that which good is, yet this hindereth not exhortations,

teaching, industrie and labour, no more then the doctrine of predestination doth: For as God giueth all grace, so he bestoweth them by meanes: faith is the gift of God, yet it commeth by hearing. The staffe of bread is the bles∣sing of God, yet for all that the husbandman must not leaue tilling of his ground. So our will is directed by the grace of God vnto goodnes: but wee must vse the meanes notwithstanding, whereby the grace of God worketh in vs.

The Protestants.

THat it may fullie appeare wherein the chiefe poynt of this controuersie lyeth, we will first shewe what manner of free will we denye not to be in man.

1. We confesse that our first parents had free will before their fall, both to choose the good, and refuse the euill: as Augustine sayth, Magnas liberi arbitrij vires homo cum conderetur, accepit, sed eas peccando amisit: Man by creation had great strength in his free will: but hee vtterly lost it by his sinne.

2. We acknowledge a free will in man, that is, a gouernment of reason, Non per quod sit idoneum, quae ad Deum pertinent, sine Deo, inchoare & perficere, sed tantùm in operibus vitae praesentis, as Augustine sayth: Not a free will, whereby men are able to begin or finish any worke to Godward, without his grace: but onely in the affayres of this life: as to labour, to eate, to drinke, to build, to plant, and to doe other affayres of this life. These things hath God left vnto mans discretion, whom he hath endued with a reasonable soule: yet so, that al these things are gouerned and directed by the generall prouidence of God. And therefore in all these actions, we must say as the Apostle teacheth vs,* 1.59 If the Lord will, I will doe this or that.

But in the preparing of our will vnto good, the generall prouidence of GOD is not sufficient, but there must be also a speciall influence of his grace.

3. A free will to doe euill also we graunt, free from compulsion or coaction, of it selfe inclined to euill without any enforcing: as Augustine sayth, Liberum hominis arbitrium ad malum sufficit, ad bonum parum est,* 1.60 nisi adiuuetur ab om∣nipotente bono: The free will of man sufficeth vnto euill, but it is of small force vnto goodnes, vnles it be holpen by the almightie Good.

4. Neither doe we so denye free will in good things, as though men were violently forced, and compelled against their will to the kingdome of GOD, as the Papists doe charge vs, Iohn. 6. sect. 3. But God so chaungeth our willes, that of vnwilling hee maketh vs willing: as Augustine, Ex nolentibus vo∣lentes facit: and giueth vs grace most gladlie to embrace Christ: as our Sauiour sayth, If the Sonne make you free, then are you free indeede.

So man hath free will from coaction, both in euill things, to the which he is vo∣luntarily enclined; as also in good things, wherein his will being regenerate, he walketh willingly without compulsion.

5. Neither doe we so take away free will from man, as though there were no more in him, then in a piece of clay, as our aduersaries falsely charge vs, Rom. 9. sect. 7. As Augustine sayth, Non sicut in lapidibus insensatis, aut in ijs, quae ratio∣nem non habent,* 1.61 Deus salutem nostram operatur: God worketh not our saluation in vs, as in senseles stones, or in vnreasonable creatures: So we do not take away mans proper motions or thoughts, as the Rhemists accuse vs. 2. Corinth. 3. sect. 2. God giueth not a new mind, soule, will, or vnderstanding to the regenerate, but onely altereth and changeth it: so that it remaineth the same in matter and sub∣stance, but God by his grace, casteth it as it were into a new mould, and giueth a new forme and shape vnto it.

* 1.62So August. Cogitantes credimus, cogitantes agimus, quicquid agimus, sed tamen quod attinet ad pietatis viam, & verum Dei cultum, non sumus idonei cogitare ali∣quid ex nobis, sed sufficientia nostra ex Deo est: We by our owne thoughts be∣leeue by our owne cogitation we enterprise whatsoeuer is done, yet in the way of godlines, and in the worship of God, we are not able to thinke any thing of our selues, but our sufficiencie is of God. Wherefore two things are to be con∣sidered in our will and thoughts, the naturall power of willing and thinking, and the goodnes and holines of our thoughts: the first is in vs, and is properly ours by the gift of God: but the other commeth onely of God by his grace. The will, the vnderstanding, the thoughts are ours, but the goodnes is meerely and entirely wrought by the spirit of God: So that in respect of the goodnes inspi∣red into our mindes, our willes are altogether passiue; in respect of the generall power and naturall motion of willing, thinking, and vnderstanding, they are al∣so actiue.

The seuerall poynts then, wherein we and our aduersaries dissent about free will, are these.

1. They say, that man was neuer without free will, but it is made more free by grace, Rhemist. Iohn. 8. sect. 2. that is, our free will is not altogether corrupt, but there remaineth some freedome therein, euen before grace.

Ans. Cleane contrarie to S. Paul, who denieth that in his flesh dwelleth any good thing, Rom. 7.18. but sayth, he by nature was wholly sold vnto sinne, vers. 14. How then can there remaine any goodnes in our will without grace? Au∣gustine consenteth, Laborant homines inuenire in voluntate, quid boni sit nostrum, quod non sit ex Deo, quod quomodo inueniri possit ignoro: Men doe labour to finde some goodnes in the will, that is of our selues, and not of God: but I am altoge∣ther ignorant how any such thing should be found.

2. The beginning of our calling, and the first motions and stirrings of the heart are of grace, but to consent is wholly in our power: so belike God begin∣neth the good worke and we continue it. This is right the old Pelagian heresie:

Gratiam Dei non ad singulos actus dari: That the grace of God need not be gi∣uen at euery assay: but it is enough if God giue a hint, and shewe vs the begin∣ning, and we will performe the rest. This heresie is confuted by Augustine, Epi∣stol. 106. And in another place, Nos eam gratiam volumus, saith he, qua non solum reuelatur sapientia, sed amatur, non suadetur bonum, sed persuadetur:* 1.63 We vnder∣stand that grace, by the which wisedome is not only reuealed, but loued, we are not moued and stirred only to good things, but throughly perswaded. Where∣fore it is not God that beginneth the good worke in vs onely, but also continu∣eth and finisheth it: for all things are by Iesus Christ, 1. Corinth. 8.7. no good thing in vs but by him.

3. They also renew another heresie of the Pelagians, who taught: That, what men are commanded to doe by free will, facilius impleri per gratiam, is but more easily performed by grace. What els doe the Rhemists say,* 1.64 giuing this note, that although the Gentiles do especially beleeue by Gods grace, yet they doe beleeue by their free will? Act. 13.2. So grace helpeth them only more e∣specially, fully, or easely to beleeue. Whereupon it followeth, that they may be∣leeue without grace, though not so especially.

Now then, we are to proue against our aduersaries, that our free will hath no power at all of it selfe to will or doe that which is good, no further then it is gui∣ded, and not onely in part assisted, but wholly directed by the spirit of God.

Argum. 1. Philipp. 2.13. God worketh in vs both the will and the deede: yea and the thought to, 2. Cor. 3.5. He sayth not, God and we worke, but he himselfe worketh: he is all in all.

Argum. 2. Iohn. 6.44. No man commeth to me, vnlesse my father draw him. But he is not drawne that giueth assent of his owne accord: for so they say, that God first toucheth the heart with his spirit, and then it is in the power of man to giue consent. But the scripture speaketh otherwise: how that God draweth vs, he draweth our will, and maketh vs to giue assent vnto his grace. He it is that ta∣keth away the stonie heart, and giueth an heart of flesh, Ezech. 11.19. Ergo, he prepareth and addresseth the will wholly. For like as a stone hath no fleshy nature in it, no more hath the naturall will of men any goodnesse dwelling therein.

Augustine, Quicquid vult bonum, quicquid potest, à Domino est,* 1.65 quia sine me ait Dominus, nihil potestis facere, Iohn. 15. Whatsoeuer a man either willeth, or is able to doe, it is of God: as the Lord sayth in the Gospell, Without me you can doe nothing: Ergo, without grace the will is able to doe nothing: it is then wholly corrupt in it selfe. It followeth therefore, that our will and Gods grace worke not together: but God by his spirit worketh alone in vs.

THE SECOND QVESTION, of Faith.

THe parts of the question. First, what faith is. Secondly, of the diuers kindes of faith. Thirdly, of the forme of faith. Fourthly, how we are iustified by

faith. Fiftly, whether faith be meritorious. Sixtly, whether it be in our owne power. Seuenthly, whether faith may be lost. Eightly, whether wicked men haue faith.

THE FIRST PART, WHAT FAITH IS, whereby we are iustified.

The Papists.

[error 76] IVstifying faith, or faith that iustifieth, is not, that assured beleefe and confi∣dence of the heart, whereby we are perswaded that our sinnes are forgiuen vs in Christ, Concil. Trident. sess. 6. can. 13. It is a generall or vniuersall beleeuing the articles of Christs death and resurrection, not any fond speciall faith, fidu∣cia, or confidence, of each mans owne saluation, Rhemist. Rom. 4. sect. 9.

Argum. Abrahams faith was nothing els but his beleefe of a certaine ar∣ticle reuealed vnto him from God, and credite giuen to Gods speeches, Rhe∣mist. ibid.

Ans. Abrahams faith was not onely a generall or historicall beleefe, that Gods speeches were true; but a sure confidence and trust in God, that his pro∣mises pertained vnto him: and that he himselfe should bee blessed in that promised seede: as our Sauiour testifieth, Iohn. 8.56. Abraham desired to see my day, and he sawe it, and was glad. For whereof sprang that exceeding ioy in Abraham, but vpon that certaine hope and perswasion which he had of his owne saluation in Christ?

The Protestants.

A Iustifying faith is not onely a generall beleefe of the articles of faith, that Christ was borne, dyed, rose againe for them that beleeue: but it is an assu∣red and stedfast confidence, whereby euery faithfull man particularly doth ap∣plie to himselfe the generall promises of God, for the hope of remission of his sinnes in Christ, that Christ dyed, rose againe, and did all the rest, euen for him.

Argum. 1. Saint Iames sayth, The diuels also doe beleeue that God is, and doe tremble:* 1.66 yea no doubt, but they beleeue the word of God is true, and con∣fesse all the articles of the faith: for they acknowledge Christ to be the Sonne of the liuing God, Mark. 5.7. But the faith of diuels is no iustifying faith: Ergo, neither this historicall and generall faith.

Argum. 2. Saint Paul was saued by no other faith, then the common iu∣stifying faith of all Christians: but this faith wrought a particular perswasion in him, From henceforth is layd vp for me a crowne of righteousnes, 2. Timoth. 8. Ergo, such ought the faith of all Christians to be.

Augustine sayth, Nos non simul omnes,* 1.67 sed paulatim & singulatim credentes congregamur in vnam quandam ciuitatem: We (sayth he) not beleeuing all at once, but euery man asunder and by himselfe, are gathered into one people. What this singulatim credere, meaneth, he sheweth a few lines after: Quicquid, cum loquor, agnoueris in te, quisquis expertus ••s, crede contingere omnibus qui de manu inimicorū precioso sanguine redimuntur: That which I say, thou that hast the experience thereof in thy selfe, knowe that it is common to all that are re∣deemed by that precious blood: Ergo, euery man must haue a particular feeling and experience of his redemption in himselfe.

The Papists.

2. FAith a man may feele and knowe to bee in himselfe, because it is an act onely of vnderstanding, but a man cannot bee assured thereby, that [error 77] his sinnes are forgiuen him, or that he is in the state of grace, Rhemist. 2. Co∣rinth. 13. sect. 1.

The Protestants.

Ans. WE see what a poore miserable faith, the faith of popish Catholikes is: They say, it is but a bare act of the vnderstanding, which bringeth with it no certaintie or assurance of saluation. But the Apostle, Hebr. 11.1. defi∣neth faith after another sort: It is the ground of things hoped for, and the eui∣dence of things not seene. Faith then hath two parts, as it worketh the euidence and knowledge of heauenly things in the vnderstanding: so also it begetteth a strong hope and perswasion in the heart of the promises of God: it is not there∣fore onely an act of the vnderstanding.

Argum. But that by a liuely and true faith, men may knowe that they are in grace, and may bee assured of saluation, Saint Paul teacheth, Proue your selues whether you be in the faith: know ye not, how that Iesus Christ is in you, vnlesse yee be reprobates? 2. Corinth. 13.5. By faith therefore wee may knowe whether Christ bee in vs: Ergo, whether wee are in the state of grace: for Christ dwelleth onely by faith in the elect, and such as shall be sa∣ued, Ephes. 3.17.

Augustine, Vnusquisque inspiciat se intus, appendat se, probet se in omnibus factis suis: fides, quae operatur per dilectionem, si in vobis est, iam pertinetis ad praedestinatos: Let euery man looke into himselfe, examine, proue himselfe: if faith working by loue bee in you, euen now yee doe belong to the num∣ber and companie of the predestinate: Ergo, by a liuely faith men may bee assured of their election.

THE SECOND PART, OF THE DIVERS kindes of faith.

The Papists.

[error 78] 1. THere is a kind of faith, called fides implicita, the faith of simple men and idiots: who although they are not able to giue a reason of their beleefe, yet it is enough for them to say they are Catholike men, & that they wil liue and dye in that faith which the Catholike Church doth teach, Rhemist. Luk. 12. sect. 3. This implicite faith, which, they say, is sufficient for common Catholikes, is nothing els but to beleeue as the Church beleeueth, though they knowe no∣thing themselues particularly.

The Protestants.

AS before they spoyled faith of the better part thereof, which is a stable and certaine perswasion of the heart: so now also they robbe it of the other part, which is an euidence and light of spirituall knowledge: for faith cannot stand with ignorance, but necessarily bringeth with it an illumination of the mind, as it worketh stablenes in the heart.

Argum. Wherefore it is not enough for a Christian to say, he beleeueth as the Catholike Church beleeueth: for we must be readie to giue account to euery one that asketh of that hope that is in vs, 1. Pet. 3.15. Ergo, euery true Christian must be able to giue account of his beleefe.

Augustine writeth, Ita apud omnes vulgatam & confirmatam esse catholicam fidem,* 1.68 vt nec notitiam possit fugere popularem: That the Catholike faith was so common, and so plaine, that it could not bee hid euen vnto the popular sort. For now in these dayes the prophecie of Ieremie ought to bee fulfilled, They shall all knowe me, from the least of them to the greatest, Hebr. 8.11.

The Papists.

[error 79] 2. THey affirme, that the faith of miracles, spoken of 1. Corinth. 12.9. is of the same substance with the common iustifying faith: it differeth onely in an accidentall qualitie of more feruor, deuotion and confident trust, Rhe∣mist. ibid.

Yea, that faith which Saint Iames calleth a dead faith, is notwithstanding a true faith, and the same which is called the Catholike faith, and which the A∣postle defineth, Hebr. 11. and in substance all one with that which iustifieth, Rhemist. Iam. 2. sect. 11.

The Protestants.

FIrst, the faith of miracles, and the iustifying faith, are not all of one nature: because the faith of miracles may bee in wicked men, Matth. 7.23. The iustifying faith can be in none but those that shall be saued, Mark. 16.16. They that beleeue shall bee saued. But what intolerable boldnes is this, to ascribe greater confidence and trust to that faith, which may be in wicked men, then to the true iustifying faith in the elect?

Secondly, the dead faith, that Saint Iames treateth of, is not of the same na∣ture with the iustifying faith, nor that faith which is handled, Heb. 11. For by that faith the Patriarkes pleased GOD, and beleeued that hee was a re∣warder of those which sought him, verse 6. But this dead faith hath no such operation.

Againe, it is great blasphemie, to make this dead faith, and a liuely iustify∣ing faith, of one and the same kinde and nature: for as a dead man cannot be said properly to bee a man, no more can a dead faith bee properly called a faith. Nay further, the faith of diuels and the faith of Saints cannot bee of one na∣ture and substance: but this dead speculatiue faith may be in diuels, Iam. 2.19. Ergo, it is a blasphemous assertion, that these two faiths are all of one.

Augustine saith,

Discerne fidem tuam a fide daemonum: daemones credunt,* 1.69 quod oderunt; distinguit Apostolus fides, quae operatur per dilectionem: Discerne thy faith from the faith of diuels; the diuels beleeue that which they hate. The Apostle doth distinguish them: faith which worketh by loue.

Ergo, a dead faith which is fruitelesse, and worketh not by loue, is the faith of diuels, and so not of one nature with a true iustifying faith.

THE THIRD PART, WHE∣ther charitie be the forme of iusti∣fying faith.

The Papists.

IT is so affirmed by our Rhemistes, Iam. 2. sect. 11. Faith being formed, [error 80] and made aliue by charitie, iustifieth. Loue is not as the instrument where∣by faith worketh, but as the proper forme, Tapper. ex Tileman. Heshus. de fide err. 7.

Argum. Saint Iames saith, As the bodie without the spirite is dead, so faith without workes is dead, 2.26. But the soule or spirite giueth the forme and life to the bodie. Ergo, so doe the workes of charitie to faith, Rhemist.

The Protestants.

Ans. WE must consider of what kinde of faith Saint Iames speaketh: not of a liuely or iustifying faith, but of a dead faith, which in deede is no faith, neither can possiblie receiue any life or quickening, to bee made a true and right faith. The words then are thus to be read, and distinguished: So faith without works is dead: that is, this kinde of faith, which neither wor∣keth, nor euer shall: Not thus, Faith is dead without workes: as though a true faith were quickened by works. But euen as the bodie is dead, hauing neither soule, nor the operations thereof, life, motion, sense: so this vaine speculatiue kinde of faith is dead, both wanting the spirite and soule, that is, hauing not one sparke of true faith, neither the operations and fruites thereof, which a liuely faith sheweth by loue, as the soule worketh life and motion in the bo∣die: for a liuely faith can neuer bee without workes: And a dead faith will neuer haue workes, but remaineth dead for euer.

Wee must not therefore thinke, that it is one and the same faith, which sometime is dead without workes, and againe is made aliue and quickened, when workes come: But wee must vnderstand two kindes of faith: one al∣together voide of good workes, which is onely a faith in name, and a verie dead faith. Another is a liuelie faith, alwaies working: and this can ne∣uer become a dead faith, so neither can the other bee euer made a liuelie faith.

Argum. That charitie is not the forme or any cause of faith, but the effect rather and fruite thereof, we doe learne out of the word of God: Christ saith, Iohn 3.18. Hee that beleeueth, shall not bee condemned, but is alreadie pas∣sed from death to life, Iohn. 5.24. Faith then is able to saue vs, and alone iustifieth vs before God without loue (which alwaies foloweth a true faith▪ but is not ioyned, or made a partner with it in the matter of iustification) But faith could doe nothing without the forme thereof: Ergo, charitie is not the forme of faith. Saint Paul also faith: Faith which worketh by loue, Galath. 5.6. The being and substance of faith is one thing, the working another: Loue onely concurreth with faith in the working, it is no part of the essence or be∣ing of faith.

* 1.70August. Ea sola bona opera dicenda sunt, quae fiunt per dilectionem, haec ne∣cesse est, antecedat fides, vt inde ista, non ab istis incipiat illa: Those onely are to bee counted good workes, which are wrought by loue: faith of necessitie must goe before: for they must take their beginning from faith, and not faith from them. Faith then goeth before loue that worketh, therefore loue is not the forme of faith: for forma prior est re formata, the forme should goe before the thing formed.

THE FOVRTH PART, HOW MEN are iustified by faith.

The Papists.

WEe are saide to bee iustified by faith, because faith is the beginning, [error 81] foundation, and the roote of iustification, Concil. Triden. sess. 6. cap. 8. Faith then by their sentence doth not fully iustifie the beleeuer, but is the be∣ginning, way and preparation onely to iustification, Andrad. ex Tilem. de fide err. 11. Rhemist. Rom. 3. sect. 3.

The Protestants.

FAith is not the beginning onely of our iustification, but the principall and onely worker thereof: neither are wee iustified in part or in whole by any o∣ther meanes then by faith.

Argum. He that is at peace with God, is fully and perfectly iustified, his conscience cleared, and his sinnes remitted. But by faith wee haue peace of conscience: Ergo, by faith wee are fullie and perfectly iustified, Rom. 5.1. The Scripture also faith, The iust man shall liue by faith, Rom. 1.17. But wee liue not by iustification begun onely, but perfited and finished: Ergo, our full iusti∣fication is by faith.

Augustine vpon these words, Iohn 6.29. This is the worke of God, that yee beleeue &c. Si iustitia est opus Dei, quomodo erit opus Dei vt credatur in eum, nisi ipsa sit iustitia, vt credamus in eum? If iustice or righteousnes bee the worke of God, how is it the worke of God to beleeue in him, vnlesse it be righ∣teousnes it selfe to beleeue in him? See then, it is not initium iustitiae credere, sed ipsa iustitia: it is not the beginning of iustice to beleeue, but iustice and righ∣teousnes it selfe.

THE FIFT PART, WHETHER faith bee meritorious.

The Papists.

BY faith we doe merite eternall life, Catechis. Roman. p. 121. ex Tilemann. de [error 82] fide. err. 20. Rhemists also ascribe meriting to faith, Rom. 3. sect. 3.

Argum. Faith is a worke: Ergo, if we be iustified by faith, wee are iustified by workes, and soe consequently by merite.

The Protestants.

Ans. FAith in deed is a worke, but not any of our owne works: it is called the worke of God, Iohn. 6.29. God doth wholly worke it in vs: Ergo, wee cannot merite by it.

Argum. Saint Paul saith, Ephes. 2.8. By grace are you saued through faith, not of yourselues: for it is the gift of God, not of workes, least any man should boast himselfe. Faith then is no meritorious cause of our iustification, but one∣ly an instrumentall meanes, whereby we doe apprehend the grace of God of∣fered in Christ: God giueth both faith and the end of faith. Vtrumque Dei est, (as Augustine saith) & quod iubet,* 1.71 & quod offertur: Beleeue and thou shalt be saued: both come of God▪ the thing commanded, that is faith, and the thing offered, namely saluation, Ergo, all is of grace.

THE SIXT PART, WHETHER to beleeue bee in mans power.

The Papists.

RHemist. Act. 13. sect. 2. giue this note, that the Gentiles beleeued by their [error 83] owne free will, though principallie by Gods grace: therefore, to be∣leeue, partly consisteth in mans free will, though not altogether: this is their opinion.

The Protestants.

FAith is the meere gift of God, Ephes. 2.8. and wholly commeth from God: it is not either in part or whole of our selues.

Argum. Rom. 11.36. Of him, through him, and for him are all thinges.

Ergo fidei initium ex ipso, neque hoc excepto ex ipso sunt caetera: Therefore saith Augustine, the beginning of our faith is of him; vnlesse wee will say, that all things else are of God, this onely excepted.

And afterward hee sheweth, that our faith is wholly of God, not part of him, part of our selues.

Sic enim homo, quasi componet cum Deo, vt partem fidei sibi vendicet, partem Deo relinquat.

So man shall as it were compound with God, to chalenge part of faith to himselfe, and leaue part for God.

THE SEVENTH PART, WHE∣ther faith may be lost.

The Papists.

[error 84] A Man may fall away from the faith, which once truely he had: as Saint Paul saith of some, They had made shipwrack of faith, 1. Timoth. 1.19. Rhemist. ibid. Ergo, true faith may be lost.

The Protestants.

Ans. THe Apostle saith, Some hauing put away a good cōscience, made ship∣wrack of faith. Such a faith in deed, y^t hath not a good cōscience, may be

lost: for it is not a true liuely faith, but a dead fruitelesse faith.

Argum. But hee that once hath receiued a true liuely faith, and is there∣by iustified before God, can neuer fall away, neither can that faith vtterlie perish or faile in him: for He that beleeueth, is alreadie passed from death to life, Iohn. 5.24. If then it be possible for a man to be brought from life to death, from heauen back againe to hell, then may a faithfull beleeuer become also a faithlesse infidell.

Augustine doth plainely set downe his sentence of this matter:* 1.72

Horum fides, quae per dilectionem operatur, profectò aut omnino non deficit, aut siqui sunt, quorum deficit, reparatur antequam vita ista finiatur. Their faith, which wor∣keth by loue, either neuer faileth at all, or if it doe fayle in any, it is repaired againe, before their life be ended.

THE EIGHT PART, WHETHER wicked men may haue a true faith.

The Papists.

THe certaintie of remission of sins, with a sure confidence and trust in Christ, [error 85] may be found euen amongst schismatikes, heretikes, and wicked men, Conc. Trident. sess. 6. cap. 9.

The Protestants.

IT is impossible, that a true liuelie faith, whereby wee are iustified before God, which worketh in vs a sure confidence and trust in God, should enter into the heart of a wicked man.

Argum. Christ saith, Hee that beleeueth in mee, shall neuer thirst, Iohn 6.35. And verse 40. This is the will of God, that hee that beleeueth in me, should haue eternall life: Ergo, if wicked men and reprobates may haue this faith; they also shall haue euerlasting life: which is a thing impossible.

Augustine, Nostra fides .i. catholica fides, iustos ab iniustis, non operum,* 1.73 sed ipsa fidei lege discernit, quia iustus ex fide viuet. The Catholike faith discer∣neth iust men from vniust, not by workes, but by the lawe of faith: for the iust shall liue by faith. If then the difference betweene the godlie and wicked be onely faith, if the one may haue faith as well as the other, there should bee no difference betweene them.

THE THIRD QVESTION, OF good workes.

THe parts of this question: first, what workes are to be counted good works: secondly, whether there are any good workes without faith: thirdly, of the

vse and office of good workes, whether they bee applicatorie, expiatorie, meri∣torious: fourthly, of the distinction of merites: fiftly, the manner of meriting.

THE FIRST PART, WHICH BE the good workes of Christians.

The Papists.

THey doe not onely call them good workes, which are commanded of God, [error 86] but which are also enioyned by the Church and the gouernours thereof; and that euen by such workes men are iustified, Concil. Trident. sess. 6. cap. 10. Tapper. ex Tileman. loc. 11. Err. 1.

The Protestants.

SAint Paul defineth good workes otherwise, namely those which God hath ordeyned, that we should walke in them, Ephes. 2.10. They are not the pre∣cepts of men, but the commandements of God in his word, the doing whereof hath the name of good workes. As for the traditions and iniunctions of men not warranted by Gods word, they are so far from being commended or com∣manded, that our Sauiour calleth the doing thereof, but a Worshipping of God in vaine, Mark. 7.7.

Augustine vpon those words, in the 103. Psalme vers. 18. The louing kindenes of the Lorde is vpon those that keepe his couenant, and thinke vpon his commandements to doe them, saith thus: Vide vt praecepta teneas: sed quo∣modo teneas? non memoria, sed vita: Memoria retinentibus mandata eius, non vt reddant ea, sed vt faciant ea: See that thou keepe Gods commandements: but how? not in thy memorie, but in thy life, not to say them by rote, but to doe them. Ergo, they are Gods commandements, which we must thinke of to doe them; for vnto such the blessing is promised, not to the obseruers of mens pre∣cepts or traditions.

THE SECOND PART, WHE∣ther there bee any good workes without faith.

The Papists.

THough they dare not altogether iustifie the workes of the heathen and in∣fidels, [error 87] yet they doe excuse them, and doe blame vs for saying, that infidels doe sinne in honoring their parents, in fighting for their Countrey, and such like. They therefore doe discharge the heathen of sinne, in these workes of theirs, Rhemist. Rom. 14. sect. 4.

The Protestants.

THese workes are not sinne in themselues, but in infidels they are, because they proceede of infidelitie.

Argum. It is the rule of the Gospell, that a corrupt tree cannot bring foorth good fruite, Matth. 7.18. But all infidels are corrupt trees, being without faith. Ergo, they can bring forth no good fruite.

The Pelagians thought to haue posed Augustine with the same question, which the papists propound to vs. Was it sinne in the heathen (say they) to clothe the naked? Augustine answereth,

Non per seipsum factum peccatum est,* 1.74 sed de tali opere non in domino gloriari, solus impius negat esse peccatum. The fact of it selfe is not sin, but in doing any such thing not to reioyce in the Lord, none but wicked men will denie it to be sinne.

THE THIRD PART, OF THE vse and office of good workes.

THey make a threefold vse of good workes, as they call them: first, by them the merites of Christ, they say, are applied vnto vs: secondly, they doe purge our sinnes: thirdly, they are meritorious.

THE FIRST ARTICLE, WHE∣ther bona opera be applicatoria.

The Papists.

BY any worke proceeding of faith and charitie, the merite of Christs passi∣on [error 88] is applied to vs, Soto. ex Tilemann. loc. 11. err. 21. Men by their suffe∣rings and other workes, may applie to themselues the generall medicine of Christs merites and satisfaction, Rhemist. annot. 1. Coloss. sect. 4.

The Protestants.

IT is the propertie of faith onely, to apprehend, and applie vnto vs the benefits of Christs passion, and all other his merites.

Argum. Rom. 10.7.8. We neede not, saith the Apostle, to ascend to heauen, or descend into the deepe, to bring Christ from thence: it is the word of faith, which wee preach. By faith then we doe scale the heauens, and beholde Christ: it is not the doctrine of works, but the word of faith that performeth this. And therefore the Apostle defineth faith, to be the ground of things hoped for, and the euidence of things not seene, Heb. 11.1. This definition cānot agree vnto works, or vnto any other thing but faith: for then it were no good definition,

nor yet description. Ergo, faith onely is the euidence of things inuisible: and therefore onely applieth Christs precious merites, which are things beleeued and not seene.

Augustine thus also describeth faith:

Rerum absentium praesens est fides, re∣rum,* 1.75 quae foris sunt, intus est fides, rerum, quae non videntur, videtur fides:

Faith maketh things absent, present, things without vs, to bee within vs, things not seene to bee seene: Ergo, faith onely hath this applicatorie power, to ap∣plie Christs merites not present, nor seene, and to make them as our owne.

THE SECOND ARTICLE, WHE∣ther bona opera be expiatoria.

The Papists.

THe workes of charitie and mercie, as almes deedes, and such like, haue [error 89] force to extinguish our sinnes, as Saint Peter saith, Charitie doth couer a multitude of sinnes, Epist. 1.4.8. Rhemist. ibid.

The Protestants.

Ans. THe Apostle speaketh of mutuall charitie amongst our selues, whose propertie is to couer a multitude of our neighbours offences, as Solo∣mon saith, Prou. 10.11. Hatred stirreth vp contentions, but loue couereth tres∣passes: what is this to the extinguishing of our sinnes before God?

Argum. It is an abominable and blasphemous opinion, that any man by his workes should be able to redeeme his sinnes: for the Scripture saith, that by himselfe Christ hath purged our sinnes, Heb. 1.3. If hee haue wholly done it by himselfe, he hath not giuen this power and force of redemption to any o∣ther meanes.

If they vnderstand by the force of extinguishing sinnes, the meanes onelie of applying Christs merites: in that sense, faith onely is saide to saue vs, Ephes. 2.8.

Augustine: Si merita nostra aliquid facerent, ad damnationem nostram ve∣niret, sed non venit ad inspectionem meritorum, sed remissionem peccatorum. If our merites were auailable to any purpose, God should come to our condem∣nation: but hee commeth not to behold our merites, but to forgiue vs our sins. Ergo, by our merites, our sinnes are not forgiuen.

THE THIRD ARTICLE, WHE∣ther our works be meritorious.

The Papists.

[error 90] GOD giueth as well euerlasting life and glorie to men, for and accor∣ding

to their workes, as he giueth damnation for the contrary works, Rhemist. Rom. 2. sect. 2. And men by their workes proceeding of grace doe deserue or merite heauen, and the more or lesse ioy in the same, 1. Corinth. 3. sect. 2.

Argum. 1. He will render to euery man according to his workes, Rom. 2.6. Euery man shall receiue his reward according to his labour. Here we see the kingdome of heauen is a retribution, hyre, wages for workes: Ergo, our works are the value, price, worth and merite of the same. Rhemist.

Answ. Our labors and workes are a measure of the reward, according to the which God doth mete out and render vnto his Saints of the heauenly re∣ward▪ but they are no meritorious or deseruing cause thereof. The reward is of mercie, not of desert; of grace, not of merite: for life eternall is the meere gift of God through Iesus Christ, Rom. 6.23. But the wages of sinne is death. Where the Apostle doth set a manifest difference betweene the reward of the righteous, and the iust recompence of the wicked: for life eternall is the free and gracious gift of God, not deserued: but eternall damnation is the due debt of sinne. Wherefore the Papists doe bid open battell to the Apostle, in saying, that the one is as due by debt as the other.

Argum. 2. Saint Paul sayth, 2. Timoth▪ 4.8. that there is a crowne of righte∣ousnes layd vp for him, which God the iust iudge shal giue him. Ergo, the crown is giuen not of mercie, but of iustice, as a wages and iust recompence to the Apostle.

Answ. God rendreth heauen as a iust Iudge, not to the merite and wor∣thines of our workes, but to the merite and worthines of Christ, and as due to vs by his promise made to vs in Christ. The reward therefore of heauen is of the mercie of God, who hath freely promised it vs in Christ: It is of his iustice, in that he is faythfull and iust in keeping of his promise made to vs. So that it is a debt, not in respect of any desert in vs, but in regard of his owne promise. As Augustine sayth:

Debitorem ipse se dominus fecit, non accipiendo, sed pro∣mittendo: Non ei dicitur redde, quod accepisti, sed redde, quod promisisti. God hath made himselfe a debtor, by promising, not by receiuing any thing at our handes: We say not to him, render that thou hast receiued, but giue that which thou hast promised, in Psalm. 83.

The Protestants.

WE confesse a necessary vse of good workes: As first, they doe serue as no∣table meanes and instruments to set forth Gods glory by, Math. 5.16. Se∣condly, by them also our fayth is shewed, published and made knowen, for the good example of others, Iam. 2.18. Thirdly, our own conscience also is thereby quieted, and our election daylie made more sure vnto vs: we doe grow and in∣crease in the certainty and assurance thereof, 1. Pet. 1.10. But we acknowledge no power, force, or efficacie at all in them to deserue and merite any thing at the hands of God, neither doth the scripture in any place so speake.

Argum. 1. If man consider his deserts, he shall finde, that he is worthy of nothing but death: To vs (s••yth the Prophet) belongeth shame, Dan. 9.9. There is nothing els by debt due vnto vs: as Augustine also sayth,

Nihil prae∣cesserat in meritis nostris▪ nisi vnde damnari deberemus:* 1.76 Nothing goeth before in our merites, but that whereby we ought iustly to be condemned. And agayne, Omne peccatum nostrae est negligentiae, omnis virtus & sanctitas est Dei indulgen∣tiae: All euill and sin in vs, is of our owne negligence, all goodnes and holines, of the free mercy of God.* 1.77 Si misericordiae domini multae, multus egò in meritis: If the mercies of God be many, my merites are many.

Gods mercies are our merites: our due debts are nothing els but punishment for sinne.

Argum. 2. Betweene the desert or merite, and the wages or recompence, there ought alwayes to be some proportion: a like stipend for a like labour: But heauen without comparison exceedeth the worthines of our workes, Ergo, it is not giuen as a debt, but as a free gift: therefore the Apostle sayth, that the af∣flictions that are present, are not worthy of the glory that shall bee reuealed, Rom. 8.18.* 1.78 Augustine sayth,

Quàm paruo constat regnum coelorum? duob. mi∣nutis emit vidua regnum coelorum: How little doth the kingdome of God stand vs in? a certaine widow for two mites bought the kingdome of heauen. Shall we think that the widowes casting in of two mites deserued the kingdome of heauen?

Farre be it from vs so to think: it is then a gift of ••auour and mercie, not wages of debt.

Argum. 3. Saint Paul sayth, Fayth is counted to him for righteousnes, that worketh not, Rom. 4.5. If it be of grace, it is no more of workes, for then

grace were no more grace: If of worke, then not of grace; for then worke were no more worke, Rom. 11.9

We see that the righteousnes of fayth or of grace, and the righteousnesse of workes, cannot stand together, nor be matched one with the other.

Our aduersaries haue here two euasions: First they graunt, that the be∣ginning of our iustification, which they call the first iustification, is meerely of Gods grace, neither can we haue any acceptable works before we are iustified: but in the second iustification, which is the increase of the former iustice, a man may merite by good workes, Rhemist. Rom. 2.3.

Ans. This is but a late and new deuice of the first and second iustification: as afterward we wil shew in the proper place.

The scripture teacheth vs, that not onely the beginning of our righteousnes, but the finishing and perfiting of it is onely by grace in Christ, Ephes. 2.5.6. When we were dead in our sinnes, he hath quickned vs together in Christ, by whose grace yee are saued, and hath raysed vs vp, and made vs sit together in heauenly places:

We see that this sal∣uation by grace bringeth vs vp to heauen. Ergo, both the first & second iustifi∣cation are of grace, for they can bring vs no further then to heauen.

Rhemist. 2. Workes done of nature without, or before fayth, cannot merite, but workes done by Gods grace may, and are ioyned with it as causes of saluation.

Ans.

Not onely the workes of nature, but euen of grace also are excluded. Wee are saued (saith the Apostle) by grace through fayth; not of workes: And then he sheweth what workes, namely good workes, such as the Lord hath ordayned for vs to walke in, Ephes. 2.9.10.

Ergo, workes also of grace, wrought in vs by the spirite of God, are shut out from being any causes of our saluation. I conclude with Augustine, vpon those wordes of the Psalme, Let the Lord alway be magnified:

Peccatores? magnificetur, vt vocet: consiteris? mag∣nificetur, vt ignoscat: iam iustè viuis? magnificetur, vt regat: perseueras vsque ad finem? magnificetur, vt te glorificet: Art thou a sinner? let God be magnifi∣ed in calling thee: doest thou confesse thy sinnes? let him be magnified in for∣giuing them: doest thou liue well? let him be magnified in directing thee: doest thou continue to the end? let him be magnified in glorifiing thee.

God is as much to be praysed for all things wrought after our cal••ing and conuersi∣on, as for mercy shewed before: All then is wholly to bee ascribed to Gods grace and mercie: nothing is left for our merite or desert.

THE FOVRTH PART, OF THE distinction of merites.

The Papists.

THey make two kindes of merite: Meritum de co••gruo, merite of con∣gruitie: [error 91] such are the preparatiue workes before iustification, as were the prayers & almes deeds of Cornelius, Act. 10. which though they be not simply meritorious, ex debito iustitiae, by the due debt of iustice, yet they deserue at Gods handes of congruitie, because hee doth graciously accept them, Act. 10. sect. 5. The other kinde, they call meritum de condigno, merite of con∣dignitie, when the reward is iustly due by debt: such are the workes done in the second iustification, which are truely meritorious,* 1.79 and worthy of hea∣uen, Gabriel. Biel. Rhemist. Rom. 2. sect. 3.

The Protestants.

FIrst, wee vtterly denie any such merite of condignitie: For Saint Paul sayth, that the afflictions of this life are not condigne of the glory to come, Rom. 8.18. Condignitie then is wholly remoued and taken away.

Secondly, a rewarde of congruitie in some sorte we graunt, but neither for any thing done before fayth or iustification, for it is impossible without fayth to please God, or doe any thing acceptable vnto him, Hebr. 6.6. Nei∣ther is it of congruitie for the merite of our workes: but it is (congruum) it is agreeable to the mercie and iustice of God in respect of his promise graci∣ously made in Christ, to rewarde the faithfull obedience of his seruants: so then the congruitie is on Gods behalfe, not in respect of our workes.

We are iustified, sayth the Apostle, Gratis per gratiam, freely by grace, Rom. 3.24. Ergo, there is no merite either of congruitie or condignitie, seeing all is done freely.

Augustine sayth,

Quid ille latro attulerat de fauce ad iudicium, de iudicio ad crucem,* 1.80 de cruce in Paradisum? I pray you what merite did the theefe bring with him, from the prison to iudgemēt, from the iudgement place to the crosse, from the crosse to Paradise?

Here was neither merite of congruitie nor con∣dignitie.

THE FIFT PART, OF THE MAN∣ner of meriting.

The Papists.

OVr workes (they say) are pleasing and acceptable vnto God▪ euen after [error 92] the same manner, that Christ and his workes were, Tapper. ex Tileman. loc. 11. Err. 14. Christes paynes of their owne nature, compared to his glorie, were not any whit comparable, yet they were meritorious and worthy of heauen, not for the greatnes of them, but for the worthines of his person. So our works, not of their owne nature, but as they are of grace, are meritorious of the ioyes of heauen, Rhemist. Rom. 8.18.

The Protestants.

FIrst, it is a great blasphemie, to say, that Christs passions in themselues deser∣ued not that glory, which he hath purchased for vs: neither that there was any comparison betweene them: for then, how could he haue fully satisfied the wrath of God? Christ hath payed the ransome for our sinnes: Wee are redee∣med with his precious blood, as of a lambe vnspotted, 1. Pet. 1.19. His blood was the price of our redemption: therefore, of it selfe meritorious: It was not in respect of Christ, of grace; but of merite in him: Vnto vs his redemption is of grace, Rom. 3.24. Wherefore his passion being the passion of the Sonne of God, was a full satisfaction, and worthy desert of that glory, which hee hath purchased for vs.

Secondly; it is another great blasphemy to match and compare in the way and maner of meriting, Christs workes and ours together. For first, there is no merite at all in vs vnto saluation: we haue no merites but Christs, and are saued onely by fayth in him, not by workes, Ephes. 2.8. Secondly, by your own con∣fession, our works are not of their nature meritorious, but of grace. But Christs workes were of themselues full of merite, without any externall helpe, or ac∣cession of grace: for in himselfe did all fulnes dwell, Coloss. 1.19.

Augustine very well sheweth the great difference in the way of meriting betweene Christ and vs,* 1.81 thus writing:

Quantum interest, cum duo sint in carce∣re, interreum, & visitatorem eius: illum causa premit, illum humanitas addu∣xit: sic in istu mortalitate nos reatu tenebamur, Christus misericordia descendit: Looke what difference there is, when two are in prison together, betweene

the prisoner, and his friend that commeth to visite him; the one is there of ne∣cessitie, the other commeth of good will. Such difference is there betweene Christ & vs: for when we were deteined in the prison of this mortalitie, for the guilt of our sinnes, Christ came in mercy to visite vs.

How can there now be any proportionable or like way of meriting, in the guiltie prisoner, and the innocent and friendly visiter?

THE FOVRTH QVESTION, of Iustification.

THe partes of this question. First, of the preparatiue workes to iustification.

Secondly, of the 2. kindes of iustification, the first & second. Thirdly, of inhe∣rent iustice. Fourthly, of Iustification only by fayth. They folow now in order.

THE FIRST PART, OF THE PRE∣paratiue workes.

The Papists.

WOrkes done before iustification, though they suffice not to saluation, [error 93] yet be acceptable preparatiues to the grace of iustification, and such as moue God to mercie: As were the almes deedes and prayer in Cornelius, Act. 10. sect. 5. Rhemist.

The Protestants.

Ans. COrnelius prayers and almes were not without fayth, as Augustine con∣fesseth:

Non sine aliqua fide donabat, & orabat:* 1.82 He did not giue almes & pray without some fayth. And he proueth it by that saying of the Apostle, Rom. 10.14.

How shall they call on him, in whom they haue not beleeued? Seeing then Cornelius had fayth, his iustification also was begun: for so soone as fayth commeth, it iustifieth. These were not then workes preparatiue to fayth and iustification, but the fruites of his fayth and iustification begun.

Argum. Before fayth come, there can be no workes of preparation ac∣ceptable to God: because Without fayth it is impossible to please God, Hebr. 11.6.

Augustine also sayth:

Ea ipsa opera ante fidem,* 1.83 quae videntur hominibus laudabilia, inania sunt: those very workes which seeme to be commendable be∣fore fayth, are altogether vaine and vnprofitable. If they be vaine, they are no preparations to fayth.

THE SECOND PART, OF THE two kindes of iustification.

The Papists.

[error 94] THere is a first iustification, which is meerely of grace without workes: as when an Infidel is made iust, who had no acceptable workes before to be iustified by. The second iustification is that, wherein hee that is in Gods grace daylie proceedeth in by good workes, Rhemist. Rom. 2.3. This iustification and sanctification are all one, Concil. Trident. sess. 6. cap. 7. And it is augmented and increased by the merite of worke, sess. 6. can. 24.

Argum. Of the first iustification S. Paul speaketh, where he saith, We are iustified by fayth without workes, Rom 3.28. Of the second Saint Iames intrea∣teth: A man is iustified by workes, and not of fayth onely, 2.24. Rhemist.

Ans. This your deuice of first and second iustification, is but a new deuice, not yet 60. yeare olde: your second iustification is nothing els, but the effect & fruits of iustification before God, and a declaration, that wee are iust before men. Saint Paul and Saint Iames do speake of one and the same iustification by faith: But they take the word diuersly, for Saint Iames by iustifiyng meaneth nothing els, but a testifiyng or declaration of our iustification before men: And in this sense is the word taken, Math. 11.19. Wisdome is iustified of her chil∣dren, that is, declared to be iust.

The Protestants.

FIrst, iustification and sanctification are two diuers things: We are iustified by fayth onely by the imputation of the righteousnes of Christ, Roman. 4.7. We are sanctified, when by fayth working by loue we walke in newnes of life. These two are perpetually distinguished in the scriptures, I meane iustification, and sanctification, 1. Corinth. 1.30. & 6.11. and Galath. 5.25. If wee liue in the spirite, let vs walke in the spirite. Our iustification is the liuing in the spirit, our sanctification the walking in the spirite.

Secondly, our workes can be no cause of the increase of our iustification, and the grace of God in vs: But both our iustification and sanctification are the free gifts of God: For what hast thou, that thou hast not receiued? 1. Corint. 4.7. This was the olde Pelagian heresie, that the grace of God is giuen accor∣ding to our workes:* 1.84 confuted by

Augustine, Epistol. 106. Gratia iam non erit gratia, quia secundum merita datur, nam merces fidei auctae erit merces coeptae: Thus grace shalbe no grace: for it is giuen according to merite: for the increase of fayth or iustice, is made the hyre or wages of fayth, that is begun.

Thirdly, the scripture speaketh but of one iustification, which glorification followeth, Rom. 8.30. Whom he iustified, them also hee glorified: vnles you will haue another iustification to come after our glorificatiō. Likewise, Rom. 4.

Blessed are they whose iniquities are forgiuen, ver. 7. The iustification in re∣mission of sinnes doth make a man blessed: Ergo, it is the onely sufficient iusti∣fication. And Augustine accordingly sayth,

* 1.85 Donando delicta fecit se debitorem coronae: by forgiuing our sinnes he hath made himselfe a debtor for the crowne or reward.

We see heauen is promised at the first remission of our sinnes: what neede then any other iustification? Wherefore it is a false and blasphemous de∣cree in the Councel of Trent, that wee are not iustified onely by remission of our sinnes, sess. 6. can. 11.

THE THIRD PART, OF inherent iustice.

The Papists.

THey teach, that men are not iustified by the onely imputation of the righte∣ousnes [error 95] of Christ, Trid. Concil. sess. 6. can. 11. Neither that wee are formally made iust by the righteousnes of Christ, can. 10. but by iustice inherent in vs, whereby we are not onely reputed and accounted iust, but are truely called iust, and are so indeede, sess. 6. cap. 7. Rhemist. Rom. cap. 2. sect. 4.

Argum. Rom. 2.13. Not the hearers of the law, but the doers are iustified: Ergo, we are iustified by an inherent iustice, Rhemist.

Ans. 1. Saint Paul speaketh of the iustification of the law, and proueth by this argument, that none could be iustified by the law, because none were able to doe it: And without performing of the law there was no iustification by the law: what is this to the iustification of fayth? 2. But if we will vnderstand it of the true iustification of Christians: it must so be taken, as August. saith,

Non vt factorib. iustificatio accedat, sed factores legis iustificatio praecedat:* 1.86 not that iusti∣fication doth come to the doers, but that it goeth before the doers of the law.

The Protestants.

WE acknowledge an inherent iustice in all faithful men & beleeuers: but it is imperfect, not able to iustifie them before God: it is no other then san∣ctification, which is a fruit of iustification. But that iustice, whereby we are iust before God, not falsely accounted, but made truly iust by God, is by the righte∣ousnes of Christ onely, which we apprehend by fayth.

Argum. That iustice, whereby we haue peace with God, is the only iustice, whereby we are iustified before God: for vntil we are cleared and made iust be∣fore God, it is impossible to haue peace with him. But this is onely the iustice of faith, Rom. 5.1. Ergo, by this iustice onely are we iust before God.

August. hath a good speech,

Si dixerimus, quod nihil iustitiae habemus,* 1.87 aduer∣sum Dei dona mētimur: si enim iustitiae nihil habemus, nec fidem habemus: si autem fidem habemus, iam aliquid habemus iustitiae: If we say we haue no iustice at all in vs, we do belye the good gifts of God: for if we haue no iustice, we haue no faith: But if we haue faith, then haue we some iustice in vs.

Here Augustine acknow∣ledgeth no inherent iustice, but onely the iustice of fayth:

THE FOVRTH PART, OF IVSTIFI∣cation onely by fayth.

The Papists.

[error 94] FAyth is not the only cause of our iustificatiō, but there are other also, as hope, charitie, almes deedes, and other vertues: Rhemist. Roman. 8. sect. 6. Yea, workes are more principall then fayth, in the matter of iustification, Iam. 2. sect. 7. Whosoeuer therefore sayth, that a man is iustified onely by fayth, and that nothing els is required to iustification, we pronounce him accursed, Trident. Concil. sess. 6. can. 9.

Argum. 1. Rom. 8.24. We are saued by hope: Ergo, not onely by fayth, Rhemist.

Answ. 1. We are sayd to be saued by hope, not because wee are thereby iustified, but because by hope we do expect and waite for our saluation, which is not yet accomplished: as it followeth, vers. 25. If wee hope for that wee see not, then doe we with patience abide for it.

Argum. 2. Galath. 5.6. Fayth, that worketh by charitie. Fayth then hath her whole actiuitie and operation toward saluation of charitie: It doth not therefore iustifie vs alone, but fayth and charitie together, of the which chari∣tie is the more principall, Rhemist. ibid.

Answ. We graunt, that it is a working fayth that doth iustifie, as the A∣postle here sayth: but not as it worketh, but as it apprehendeth and beleeueth. Charitie is a principall effect of fayth, and followeth it: how then can fayth re∣ceiue actiuitie from charitie? the effect doth not giue life to the cause. You know Augustine often sayth,

Opera non praecedunt iustificandum, sed sequuntur iustifi∣catum: Workes goe not before vnto iustification, but followe in him that is already iustified.

But if charitie should beget fayth, then workes proceeding of charitie, should goe before fayth by the which wee are iustified. The Apostle sayth, Without fayth it is impossible to please God, Hebr. 11.6. Ergo, neither doth charitie please God without fayth: Fayth giueth actiuitie to charitie; how then can it receiue that which it giueth?

Argum. 3. Iam. 2.24. We see how that of deedes a man is iustified, and not of fayth onely: Ergo, we are not iustified by fayth onely, Rhemist.

Answ. Saint Iames is not contrary to his fellow Apostle Saint Paul, who concludeth, Rom. 3.28. that We are iustified by fayth without workes: that is as much to say, as by fayth onely. And he excludeth not onely workes of na∣ture, or of the law: but euen workes of grace, which God hath ordayned, E∣phes. 2.10. Therefore S. Iames, in saying we are not iustified by faith onely, mea∣neth not that iustification, whereby we are made iust before God: for then he should impugne Saint Pauls principles. But by iustifiyng, or being iustified, he vnderstandeth nothing els but to be declared iust, as well before men as in the

sight of God: which declaration is testified and shewed forth by our workes proceeding of faith. Thus the word iustified is taken, Rom. 3.4. That thou maist be iustified in thy words: that is, knowne or declared to be iust. Augustine also sayth, Iustificabuntur, id est, iusti habebuntur: They shall be iustified, that is,* 1.88 coun∣ted iust: as we also say, Sanctificetur nomen, id est, sanctum habeatur: Let thy name bee sanctified, that is, reputed and acknowledged to be holy amongst men.

The Protestants.

WE are not enemies to good workes (as our aduersaries falsely charge vs:) nay we preach good workes, we exhort to good workes, we establish good workes, teaching the right vse of them out of the word of God: which is not to concurre, or be ioyned with faith in our iustification, but to follow neces∣sarily and issue out of faith, as liuely testimonies thereof, to the glorie of God, the example of others, and our comfort: but faith it is onely, which, as a liuely instrument ordained of God, doth assure vs of our iustification by grace in Christ.

Argum. 1. Saluation is ascribed onely to beleefe, Mark. 16.16. Act. 16.31. But it is the propertie of faith onely to beleeue, not of hope or charitie: the ef∣fect of hope is by patience to abide, Rom. 8.25. The operations also of loue are set forth, 1. Corinth. 13. Where amongst other, Loue is sayd to beleeue all things: that is, mutuall loue amongst men is not mistrustfull, but taketh all things in good part: but to beleeue the things of God, it is the propertie onely of faith: as Augustine vpon those words of the Apostle, How shall they call vpon him▪ on whom they haue not beleeued? In his duobus tria illa intuere: fides credit, spes & charitas orant: In these two behold those three: faith beleeueth,* 1.89 hope and cha∣ritie pray. Faith therefore onely beleeueth, and so consequently onely iustifieth, Enchirid. cap. 7.

Argum. 2. Our iustification and saluation is of the meere grace and mercie of God, not at al of any merite or desert in vs: Ergo, we are iustified only through faith: for it is of grace that we are saued through faith, Ephes. 2.8. That all is to bee ascribed onely to the mercie and grace of God, the Apostle euery where sheweth: Rom. 9.12. It is not in him that willeth or runneth, but in God that sheweth mercie. We are iustified freely by grace, Rom. 3.24. What hast thou that thou hast not receiued? Augustine saith, Intelligenda est gratia Dei per Iesum Christum dominum nostrum, qua sola liberamur à malo:* 1.90 We must vnderstand the grace of God by Iesus Christ, by the which we are onely deliuered from euill. Si quid boni est, magni, vel parui, donum tuum est, nostrum non est nisi malum: si quid boni vnquam habui, à te recepi: If there bee any good in vs, much or little, it is thy gift: nothing is ours but the euill in vs: Ergo, all good things are of God, and onely of his grace: and therefore our iustification.

Argum. 3. There are many euident places, which doe attribute our iustifica∣tion to faith without workes, Rom. 3.28.11.8. Ephes. 2.8.9. In all these places

in plaine termes, We are sayd to bee iustified by faith without workes. As for those friuolous euasions, that the Apostle speaketh of the first iustification, not of the second, or of the workes of nature, or of the lawe, not of grace, we haue an∣swered before, Quaest. 2. part. 3. artic. 3.

If they will oppose that saying of S. Iames. 2.24. we answere with Augu∣stine:* 1.91 Nec Apostoli sunt inter se aduersi: ille dicit, Abrahae opus omnibus notum in filij immolatione: magnum opus, sed ex fide: laudo fructum boni operis, sed in fide agnosco radicem: The Apostles are not contrarie one to the other: he sayth, A∣brahams worke was knowne to all in offering vp his sonne: a great worke, but of faith: I praise the fruite, but it was rooted in faith. His meaning then is this, that Abraham was iustified, that is, declared to men to be iust by this worke.

HERE FOLLOW SVCH CONTROVERSIES AS doe arise betweene the Protestants and Papists, about the natures of Christ.

WE haue now through Gods gracious assistance entreated of all those que∣stions, wherein we dissent from our aduersaries, both as touching all the offices of Christ, his propheticall office, kingdome and priesthood: as likewise concerning the benefites purchased by the death of Christ, the benefites of our redemption, and saluation. Now, in the last place we are to prosecute such mat∣ters in question betweene vs, as doe concerne the natures of Christ. And this treatise containeth three controuersies. First, of the humane nature of Christ. Secondly, of his diuine nature. Thirdly, of them both considered together.

THE EIGHTEENTH GENE∣RAL CONTROVERSIE, CONCER∣NING THE HVMANE NATVRE OF CHRIST.

THis Controuersie is diuided into these questions. First, of the vbiquitie of the humanitie of Christ. Secondly, whether he encreased in wisedome. Thirdly, whether he suffered in soule. Fourthly, whether he descended in∣to Hell. Fiftly, concerning the place of Hell.

THE FIRST QVESTION, OF THE VBIQVITIE OF the bodie of Christ, whether his humanitie be euery where.

The Papists.

THey doe seeme in words mightily to impugne this opinion of the Vbiqui∣taries, [error 97] as they are called, which doe erroniously hold, that the humanitie of Christ is euery where, as his deitie is, and that the properties of one nature are

really imparted vnto the other: whereupon it followeth, that the humanitie of Christ is euery where, because it is verely vnited, and made one person with the Godhead in Christ. This opinion the Papists would be thought to detest and abhorre: and the Iesuite bestoweth great paines by sundrie arguments to con∣fute it: as by diuers places of scripture, Math. 28. He is risen, he is not here, vers. 6. Iesus sayd, Lazarus is dead, and I am glad, for your sakes, that I was not there, Ioh. 11.4. Ergo, Christ, as he is man, is not euery where. Againe, the opinion of the Vbiquitaries doth ouerthrow the article of Christs ascension: for if Christs bodie be euery where, as they hold, he can neither ascend nor descend, Bellarm. de Incarnation. verbi. lib. 3. cap. 11.12.

The Protestants.

IT is true Catholique and sound doctrine, that the humane and diuine nature are truely vnited in Christ, and doe make but one person, or hypostasis, neither by confusion of the natures, nor conuersion of one into the other, but by vnitie of person: for as the bodie and soule make one man, so God and man is one Christ. And the better to vnderstand this mysterie, we must set downe these three posi∣tions.

1. Though the two natures in Christ be so vnited, that they make but one person, yet neither the natures are confounded, nor yet the properties: but as Christ is both God and man, so there is in him a double power, will, and vnder∣standing, one humane and created, the other diuine and vncreated.

2. By reason of this vnion, all the excellent graces of the spirit in the highest degree, and aboue measure, are giuen and bestowed vpon the humanitie of Christ, Ioh. 3.34. but such notwithstanding, as destroy not his humane nature, but are qualities created, as his humanitie also was created.

3. There is also a mutuall communication of the proprieties of both natures each to other, though not really in respect of the natures: So we say in Concreto, in the concrete, that is, taking the whole person of Christ, that Christus homo, that is, the man Christ is omnipotent, is euery where: and Christus Deus, that is, Christ being God, died for vs, was buried, rose againe: but in the abstract it is great blasphemie to say; that the Godhead of Christ died, was buried, or rose a∣gaine, or that the humanitie of Christ is omnipotent, or in euery place.

The Vbiquitaries now hold, that there is a reall communication of the pro∣prieties of both natures: & therfore doubt not to say, that the flesh and bodie of Christ is euery where in all places at once. The Papists in outward shew are ene∣mies to that opinion: but indeed, and in truth, as it shall now appeare, they are not farre off from being in the same error.

First, the same arguments which they vrge against the Vbiquitaries, doe returne vpon themselues: for although they will not say, that Christs bo∣die is euerie where, yet they hold that it may bee in a thousand places at once, yea and more to, if the Sacrament be at once in so many places ce∣lebrated: for Christs bodie is reallie and verely in the Sacrament. But those places alleadged, He is risen, he is not heere, and the rest, doe proue that

Christ can be but in one place at once. This their opinion also is against the ar∣ticle of Christs ascension, and abiding in heauen till the day of iudgement: for if the same bodie wherein Christ sitteth in heauen, be in the Sacrament; either when he is present in earth, he is absent in heauen, contrary to the scripture, Act. 3.21. which sayth, The heauens must containe him till that all things be resto∣red: or els, if he be in both places at once, they must needes make his bodie in∣finite, and so destroy the nature of his humanitie, which can be but in one place. If they say it is another bodie and flesh, which Christ by his diuine power ma∣keth to bee present in the Sacrament, that were much more absurd: for then Christ should haue many bodies, and other flesh then that which was borne of the Virgine Mary. We see then they are not farre off from the opinion of the Vbiquitaries.

* 1.922. The Rhemists doe approue that argument, whereby Hierome proueth that the Saints may euery where be present at their bodies & monuments:

They follow the Lambe, whither soeuer he goeth: but the Lambe is in euery place: therefore they that be with the Lambe Christ, be present euery where.

Where∣upon it followeth, that the Lambe Christ in humanitie must be euery where: for how can he be present els in innumerable places at once, where any reliques or monuments of Saints are? Neither can they excuse this vbiquitarie presence of the humanitie of Christ and the soules of Saints, by their agilitie and celeritie: because they can quickly passe from one place to another: for if they must bee present at their monuments, whensoeuer they are called vpon, they must of ne∣cessitie be often in many places at once: for in one and the same instant, men may resort to their monuments which are in diuers places farre asunder. Thus they are driuen not onely to graunt an vbiquitie or omnipresence of the huma∣nitie of Christ, but euen of Saints also: which those whom they call Vbiquitaries would neuer graunt.

3. The bodie of Christ is visible and palpable now in heauen, and hath a place according to the quantitie of his bodie: Bellarmine confesseth as much, cap. 12. But that bodie which is in the Sacrament hath none of these proper∣ties, it is neither seene, nor felt, neither hath a place according to the quantitie of a bodie, for they close it vp in small round cakes. Wherfore destroying these pro∣perties of the humanitie of Christ, they may as well, and do in effect, take away the other, namely, the being of Christs bodie in one place: for it is as proper to the bodie of Christ to be seene and felt, as to be in one place at once.

4. Bellarmine granteth, being vrged with that argument, that Christs soule was in Paradise after his passion, and therefore not in hell: he confesseth, that it was not impossible that Christs soule should be in two places at once, Lib. 4. de Christi anima. cap. 15. Yea he sayth, that Christ may, if he will, turne al the world into bread, and the bread so made conuert into his flesh; and so his bodie may be as well in euery place of the world, as now it is in the Eucharist, Lib. 3. de in∣carnat cap. 11. What great oddes now, I pray you, is there between the opinion of the Vbiquitaries and of the Papists? but that they say, that the bodie of Christ

is euery where ordinarily by the power of the Godhead: the other say, his flesh is in many places at once by a miracle. The one sayth, Christs bodie actually is in euery place: the other, that it may be if Christ will.

THE SECOND PART, WHETHER OVR SAVIOVR Christ did verily encrease in knowledge and wisedome as he was man.

The Papists.

CHrist, they say, in the very first creation of his soule, and from his concep∣tion, [error 98] was endued with the fulnes of al wisedome, grace, and knowledge: nei∣ther can he be sayd properly to haue encreased in any of these gifts.

1. Christ was anoynted from his mothers womb, and then the spirit of God was vpon him: for the Angels that appeared to the shepheards call him Christ, Luk. 2.11. And Iohn sayth, The word was made flesh, full of grace and truth, 1. vers. 11. Therefore euen then he had receiued all abundance of grace and knowledge, Bellarm. de Christi anima. lib. 4.2.

Ans. 1. We grant, that our Sauiour was the Iesus & the Christ euen from his natiuitie: not that thē he actually straightwaies entred into those offices, or re∣ceiued plenarie power of all the graces of the spirit, but because he was euen from his mothers wombe consecrated and appoynted thereunto: for it no more followeth, because he is called Christ, that he then had his actuall anoyn∣ting, then, that because he was called Iesus from his natiuitie, that he had actually performed our redemption. The full anoynting of the spirit was fulfilled in his baptisme, when the holy Ghost came downe in the likenes of a Doue: and then beginning to preach, in his first sermon at Nazareth, he sheweth the accom∣plishment of the prophecie of Esay, The spirite of the Lord is vpon me, &c. Luk. 4.18.

2. Neither doe the words of Iohn import so much, as they gather. The word was made flesh, and dwelt amongst vs, full of grace and truth: which is not to be vnderstood of the very first assuming of the flesh, but of the dwelling of the word in the flesh amongst vs, and so appeared to be full of grace and truth.

Argum. 2. Christ was the Sonne of God in his very incarnation, and euen then was the humanitie perfectly vnited to the Godhead: therefore immediat∣ly vpon this vnion and coniunction of both natures in one person, must needes follow the fulnes of grace in the humane nature. Againe, Adam was created in perfect wisedome, therefore much more the second Adam, Bellar. cap. 4.

Ans. 1. If presently vpon the vniting of the two natures together, it had been necessarie that the humane nature of Christ should haue receiued whatsoeuer by the presence of the diuine nature was to be conferred vpon it: then Christ straight waies must also both in bodie and soule haue been glorified: for it can not be denied, but that as the bodie of Christ after the resurrection receiued

more glorie then before: so also his soule being the other part of his humanitie, was more glorified. By this it is euident, that the humanitie receiued not at once the fulnes of all grace and glorie, in the first vniting of the Godhead.

2. Adam was created perfect in bodie and soule: and if Christ therefore ought to haue the fulnes of the gifts of the soule in his creation as Adam had, why ought he not also to haue had a perfect bodie, as Adam was created with∣all? Wherefore as it was no dishonour to Christ to grow vp in stature of bodie, so neither was it to encrease in the gifts of the mind.

The Protestants.

THat Christ was euen from his birth and first conception perfect God, and perfect man; we doe assuredly beleeue, and that in the very incarnation, the diuine and humane nature were vnited together. Also we graunt, that the Lord Christ might haue created to himselfe a soule full of all wisedome and know∣ledge, as he might haue made himselfe a perfect bodie: but seeing it pleased him to bee borne of a woman, and first to dwell in the bodie of an infant, wee doubt not to say, as the scripture teacheth vs, that he also Encreased in wisedome.

1. He was in all things like to his brethren, onely sinne excepted, Heb. 2.17.4.15. Ergo, he grew vp and encreased in knowledge, according to the manner of men, which may be done without sinne.

2. The scripture sayth plainly, which cannot lye, that Iesus grew vp and en∣creased in wisedome and stature, Luk. 2.52. And lest they should answere, that this encreasing was onely in the opinion of men: it followeth, And in fauour with God and men: he increased in wisedome, stature and fauour, not onely in shew before men, but in truth before God: and as verily and indeed he grew vp in stature, so also in wisedome.

3. Christ testifieth of himselfe, That neither the Angels nor the Sonne of man, as he is man, knoweth of the day or houre of his comming to iudge∣ment, but the father onely, Mark. 13.31. Ergo, Christ as hee was man had not at once all fulnes of knowledge. Bellarmine thus expoundeth this place, Filius dicitur nescire, quia non sciebat ad dicendum alijs: The Sonne is sayd not to knowe, because he knewe it, not to reueale it to others, but to keepe it secret to himselfe.

Ans. First, then by the same reason, the Angels doe knowe it also: but that they are charged not to declare it to men: for the text sayth, that neither the Angels, nor the Sonne of man knoweth the time. Secondly, in this sense also the father might be sayd not to knowe it: for neither hath he reuealed it to any. Lastly, although we doe affirme according to the scripture, that the child Iesus did increase in the gifts of the mind, as he did in the stature of his bodie: yet we do put great difference between him, and all other children that euer came into the world: for as his conception & birth were not after the cōmon manner; (for

he was cōceiued by the holy Ghost, & brought forth without trauel and labour: as August. sayth, Nec concipiendo libidinē, nec pariendo perpessa est dolorē: In con∣ceauing she felt no carnal desire; in bearing she suffered no payne:) So likewise,* 1.93 the holy and blessed babe, in the constitution both of bodie and soule excelled the common condition of all other infants: for as he was voyd of originall sinne, so he was without the effects and fruites thereof, which doe shewe them∣selues in children: for neither suffered he the like pangs and infirmities in bo∣die, being in his infancie, as other children doe, that are vexed and tormented in bodie: neither was he subiect to the vnreasonable and brutish motions of the minde, which are in children. Therefore Augustine sayth, Hanc ignorantiam & animi infirmitatem, quam videmus in paruulis, nullo modo fuerim in Christo paruulo suspicatus: This kind of ignorance and infirmitie of minde, which is in children, I cannot thinke to haue been in the babe Christ. And what ignorance and infirmitie he meaneth, afterward he expresseth,* 1.94 Cum motibus irrationabili∣bus perturbantur, nulla ratione, nullo imperio cohibentur: When their brutish and vnreasonable motions come vpon them, they are ruled neither by reason, nor any other gouernment. These infirmities both in bodie and soule wee denye to haue been in Christ: and yet we doubt not to conclude, that, as Christ grewe in stature of bodie: as Augustine sayth,* 1.95 Mutationes aeta∣tum perpeti voluit ab ipsa exorsus infantia: He passed through the ages of mans life, beginning with his infancie: so likewise, as the scripture sayth, he increa∣sed in wisedome, Luk. 2.52.

AN APPENDIX, OF THE MANNER of Christs birth.

The Papists.

THey say, Christ came out of his mothers wombe, the clausure not stirred: as [error 99] he passed thorow the doores when he came in to his disciples, the doores be∣ing shut, Iohn. 20.19. and as he passed thorow the stone, arising out of the Se∣pulchre, Rhemist. annot. Iohn. 20. sect. 2. Bellarm. de Eccles. lib. 4. cap. 9.

The Protestants.

1. IT can neuer be proued, that Christs bodie came either thorowe the wood of the doores, or thorowe the stone of the Sepulchre, or clausure of his mo∣thers wombe. And concerning the last, the scripture is euident to the con∣trarie, where it is sayd, that our Sauiour Christ was presented to the Lord, according as it is written: Euery male that first openeth the matrix, &c. Luk. 2.29.

2. We graunt, that both the birth of Christ, his rising out of the graue, his

comming in, the doores being shut, was strange and miraculous, because one substance gaue place to another for a time, and after the passing of his bodie, the place remained whole and shut as before: but not in the very instant of passing. The red sea gaue place to the Israelites while they passed, and closed together againe: so did the prison doores open miraculously to the Apostles, Act. 5.19. An incredulous Iewe seeing the eare of Malchus so soone healed, would not haue thought that Peters sword went betweene it and his head, as we are sure it did: So we say concerning the birth of Christ, that the place gaue way while he passed, and closed vp afterward againe as before. Augustine bringeth in Christ, thus speaking, Ego viam meo itineri praeparaui: and a little after, transitu meo il∣lius non est corrupta virginitas:* 1.96 I made a way for my selfe out of the wombe: neither by my passage was her virginitie lost. Christ had a way out of his mo∣thers wombe: but if the clausure had not giuen place, there had been no way made.* 1.97 Againe he sayth, Spatia locorum tolle corporibus, nusquam erunt, & quia nusquam erunt, nec erunt: Take away space of place from bodies, and they shall be no where, and if they be no where, then are they not at all. But the Papists in saying that Christ went thorow the very substance and corpulence of things, doe take away from his bodie his proper place: for two substances cannot be in one place, and therefore they destroy the nature of his bodie.

THE THIRD PART, WHETHER CHRIST suffered in soule.

The Papists.

THey vtterly denie, that Christ felt any paine or anguish in soule vpon the [error 100] Crosse, otherwise then for griefe of his bodily torments: but doe charge them with horrible blasphemie that doe so affirme, Rhemist. Math. 27. sect. 3.

1. The scripture doth ascribe the worke of our redemption and reconcilia∣tion only to the blood of Christ vpon the Crosse, Coloss. 1.20. Ephes. 1.7. Ergo, the death of the bodie of Christ, without any further anguish in soule, was sufficient, Bellarm. de Christi anima. lib. 4. cap. 8.

Ans. 1. By the blood of Christ vpon the Crosse, must needes bee vnderstood all the parts and circumstances of his passion, both his sufferings in bodie and soule: for if it should be vnderstood properly, the blood of Christ onely were sufficient, and so his bodie and flesh should be excluded: and if the shedding of his blood be taken simply, we shal finde, that it was no part of his death: for his side was pearced, whereout issued water and blood, after he had yeelded vp the ghost, and all the torments of death were past: yea after he had vttered these words vpon the Crosse, It is finished, that is, he had payd the full raunsome for mankind, Iohn. 19. vers. 30.34. Wherefore by his blood must be vnderstood, by a Synecdoche, when one part is taken for the whole, all the other paines and tor∣ments which he suffered in his flesh.

Secondly, yea and the paines of the soule to are by that speech fitly expressed: for the blood of euery creature, is the life thereof, Genes. 9.4. Leuit. 17.14. But the soule is the life of man: Ergo, not vnproperly by the shedding of Christs blood, euen the vexation, and at the last the expiration of his soule, and so his whole passion both in body and soule is signified. Wherefore as in those pla∣ces alleadged, we read the blood of Christ, or the blood of the Crosse, so other∣where in more generall termes the Apostles call it, The dying of Christ, 2. Cor. 4.10. And the suffrings of Christ, 1. Pet. 4.13.

Argum. 2. If Christ, when he cried out vpon the Crosse, O God my God, why hast thou forsaken me? had felt the wrath of God, and despaired of his help, he should most greeuously haue sinned: Bellarm. ibid.

Ans. 1. It cannot be, that Christ thus cried out for the paine of bodily death: for then he had beene of greater infirmitie then many of his seruants, that in the midst of extreme torments neuer complained. And therefore it must needs be the burthen of the wrath and curse of God, that he endured for our sinne, that made him so to cry out vpon the crosse.

2. Neither doth it follow that Christ vttered those words in despaire, but only to shew the great anguish, trouble, and perturbation of his spirite, being vpon the crosse considered now as a meere man, his diuine nature and power repres∣sing and hiding it selfe for a time: and although in the vexation of his soule he thus cryed out, yet he was not altogether left comfortlesse in spirite, in that he said, My God, my God: which wordes must needs declare an inward confidēce and assured trust in God.

The Protestants.

WE holde, it was necessary for our redemption, that Christ should not one∣ly suffer bodily paines, but also feele the very anguish and horror of soule: that as by his death we are redeemed both body and soule, so he should pay the ransome for both in his body and soule.

1. That our Sauiour suffered great anguish in soule, the scripture testifieth: for before his suffring in his body vpon the crosse, being in the garden, he saith of himselfe, My soule is heauy vnto death: at the same time being grieuously trou∣bled: he sweat water and blood: and last of all, hanging vpon the crosse he cryed out. By those effectes it is euidently proued, that there was a greater feare in him, then of the death of the body: for many holy Martyrs haue without any shew of such griefe endured horrible torments in the flesh, and therefore conse∣quently it followeth, that those things proceeded from the griefe of his soule, as the Apostle sheweth: Heb. 5.7. He offered vp praiers with strong crying and teares, to him that was able to saue him from death, and was heard in that which he feared. If it had beene onely feare of bodily death, what need such strong cries with teares? And the text is plaine, that he was heard, that is, saued frō the death which he feared: but he was not saued from the bodily death: for he died

and gaue vp the ghost: wherefore it was the great horror of soule that caused him to feare.

Bellarm. answereth for all this, that it was the bodily death which he feared: but not of necessitie, because he could not otherwise choose, but willingly, he would abide this brunt also of the feare and sorrow of death: Voluit poenam mae∣roris & timoris subire vt redemptio esset copiosae. And heerein he exceedeth all o∣ther men that haue suffered: for they are ridde from feare, because God giueth them greater comfort, and they regarde not the present torment: but Christ willingly and of his owne accord drew himselfe into this agonie of feare.

Ans. 1. That Christ as he was God, had determined and set it downe to dye for the world, it is not to be doubted of: but that as he was man, he had not a de∣sire to escape death, as being ignorant of Gods determination, it is contrary to the Scriptures: which make mention of his earnest praier that he made thrice, that the cup might passe, Math. 26. Therefore Christ willingly entred not into that agony of feare in his humane desire, but as submitting himselfe and his will in obedience to his fathers will.

2. He is contrary to him selfe, in saying that Christs bodily sufferings were sufficient for our redemption, and yet graunteth, that Christ, vt redemptio esset copiosa, That our redemption might be more full, would abide also the smart of the feare of death: If he feared but the bodily death, as he saith, yet was he trou∣bled in soule, and therefore besides bodily paine, he suffered anguish in his soule.

Argum. 2. Act. 2.24. Whom God hath raised vp, saith S. Peter, and loosed the sorrowes of death, for it was impossible that he should be holden of it: Ergo, Christ suffered the sorrowes of death, and felt the wrath of God, which caused those sorrowes. The vulgare Latine hath the sorrowe, of hell (solutis dolorib. in∣fern••) which pincheth the Papists very sore: for how could Christ be loosed from the sorrowes of hell, if first he had not beene helde of them?

That which Bellarmine answereth, that Christ loosed the sorrowes of hell for others, which were to be deliuered, is but a poore shift: for the text is plaine, It was impossible that he, that is, Christ himselfe, should be stil holden of it: it is spoken of the holding of Christ and not of any other.

Argu. 3. The prophet Esay saith, He was wounded for our sins, and broken for our iniquities: the chastisement of our peace was vpon him, and with his stripes are we healed, Esay 53.5. But we could haue no peace with God, vnlesse all the punishment due vnto vs for our sinne, had beene vndertaken by Christ: where∣fore seeing we by our sinne, had deserued to be punished both in body & soule, it was necessary, that our redeemer should be wounded and broken wholly for vs: for how els by his stripes should we wholly be healed?

Augustine thus reasoneth against Felicianus the Arrian, and proueth that Christ tooke not onely humane flesh, but an humane soule. Si totus homo pe∣ri••••, &c. If man wholly were lost, saith he, he had wholly need of a Sauiour, and if he wholly needed a Sauiour, Christ by his comming wholly redeemed him:

therefore Christ tooke vpon him the whole nature of man, both body & soule: for if, since the whole man hath sinned, Christ onely had taken our flesh, the soule of man should still remaine guiltie of punishment: haec Augustine cont. Felician. cap. 13. By the same reason we proue it was necessary that Christ should suffer both in body and soule: by the which Augustine inferreth, that Christ tooke both body and soule: he did assume them both, to redeeme both: But he redeemed vs, not in being borne for vs, or walking, or preaching heere vpon earth, (although these were preparations to his sacrifice) but by dying and suffering for vs: Ergo, he suffered both in body & soule the punishmēt due vnto sinners. They graūt that Christ suffered anguish in soule, yet not properly in the soule, but onely for the bodily death, which was no part of the punishmēt of the soule: which consisted in the very sense and feeling of Gods wrath, and the tor∣ments of hell due vnto mankinde for their sinnes. This punishment of the soule ought also necessarily to haue beene vndertaken by Christ, being the redeemer both of body and soule.

THE FOVRTH PART, WHETHER CHRIST descended in soule into hell, to deliuer the Patriarkes.

The Papists.

THey doe beleeue that Christ according to his soule went downe to hell, to [error 101] deliuer the Patriarkes and all iust men there holden in bondage til his death, Rhemist. Act. 2. sect. 12.

Argum. 2. He that ascended, is he that descended first into the lowest parts of the earth, Ephes. 4.9. that is, into hell, the which is the lowest place in the earth, Bellarm. cap. 12.

Ans. 1. The earth it selfe is in respect of the world, the lowest part, so that here one parte of the earth is not to be compared with another: but the whole earth in respect of the high heauens hath the name of the lower partes: so is it taken Psal. 139. ver. 15. Thou hast fashioned me beneath or in the lower partes of the earth: But Dauid (I trust) they will not say, was borne in hell, because he spea∣keth of the lower partes of the earth, consul. Bez. in hunc locum. So that by the descending of Christ into the lowest partes of the earth, is meant nothing els, but the lowest and extreamest degree of his abasing and humiliation, Fulke an∣not. in hunc locum, as S. Paul saith, That he made himselfe of no reputation, and tooke vpon him the forme of a seruant, Philip. 2.7.

The Protestants.

THat Christ our Sauiour by the vertue of his death, did ouercome hel and the deuill, we doe verily beleeue, which may be called a discent into hell: that he also suffered the torments of hell vpon the crosse, and so descended into hell for vs, to abide that bitter paine which we had deserued to suffer eternally, we doe also holde and teach: for what rather may be called hell, then the anguish of soule, which he suffered, when he being God, yet complained that he was forsa∣ken of God Furthermore, if descending into hell, be taken according to the He∣brew phrase, For entring into the state of the dead: so we also graunt, that Christ descended into hell, Fulk Act. 2. sect. 11. But for the descending of Christ into hell, after your sense, to deliuer the Patriarkes from thence, when you can proue it out of Scripture, we will yeelde vnto you.

1. The soule of Christ which he committed into his Fathers hands, was in Paradise, where he promised the theefe should be with him, Luke 22.43. How then could his soule be three daies in hell, as you affirme, from the time of his death to his resurrection? Fulke Luke 11. sect. 4. Bellarm. answereth, that it was not impossible, that the soule of Christ should be in two places at once, cap. 15. which is an answere not worthy to be answered: for who hath taught them so boldly to builde their phantasies vpon Gods power, hauing no warrant not assurance of his wil? May not the Vbiquitaries by the same reason proue the om∣nipresence of Christs humanity, because he is able to make his soule and body to be in many places at once, as well as in two: and so consequently by his pow∣er, which is infinite as well in all places, as in many?

2. We beleeue that the Patriarkes and godly Fathers were in heauen or Pa∣radise, as well before the resurrection of Christ as after: for in as much as they were iustified by faith in his blood, they receiued the same crowne and reward of righteousnes that we doe, being iustified by the same meanes. This we haue proued more at large, controu. 9. quest. 1. Wherefore seeing there were none in hell, which they call Limbus Patrum, to be deliuered, there was no such cause why Christ should descend into hell. Therefore he descended not to deliuer the Patriarkes that remained in darkenes.

3. They agree not among thēselues about this article of Christs descension, to deliuer the Patriarkes: Andradius saith, it cānot be proued out of Scripture: but Bellarmine and our Rhemists doe bring their best arguments for it out of Scrip∣ture: they alleadge also diuers causes of his descension: the Romane Catechisme rendreth two reasons, one, to set the Patriarkes at liberty, the other, to manifest the power and vertue of his death in hell: but that, S. Paul saith, was sufficiently manifested and made knowne vpon the crosse, Colos. 2.15. Thomas Aquinas be∣side these, addeth a third, that as Christ died for vs to free vs from death, so it was conuenient that he should descend into hell, to deliuer vs from the descension into hell: as though Christ by his death did not fully deliuer vs from eternall

damnation: Some other holde, that Christ went thither to suffer the torments of hell, that he might fully pay our raunsome by suffering the whole punishmēt due vnto mankinde: but this is a very grosse and erronious opinion: for Christ suffered fully in body and soule vpon the Crosse, when he cried, Consumma∣tum est, It is finished: that is, he had fully appeased the wrath of God by his sufferings.

Augustine saith plainely, that he knew not what good Christ wrought for the iust soules that were in the bosome of Abraham, when he descended into hell: a quib. eum secundum beatificā praesentiam diuinitatis,* 1.98 nunquam video re∣cessisse: From whom I finde hee was neuer absent or withdrew himselfe by the blessed presence of his diuine power: Ergo, in his iudgement Christ descended not to deliuer the Patriarkes. And concerning the soule of Christ, he writeth flatly: Si mortuo corpore anima latronis ad Paradisum mox vocatur, quempiam adhuc tam impium credimus, qui dicere audeat, quoniam anima Saluatoris nostri triduo illo corpor••ae mortis apud inferos custodiae mancipetur? If the soule of the theefe straightway being gone from the body, was called vp to heauen: is there any man so wicked, to say that the soule of our Sauiour was kept three daies in the prison of hel? By his sentence then, the soule of Christ passed straight to hea∣uen, and descended not to hell.

AN APPENDIX, CONCERNING the place of Hell.

The Papists.

THe place where damned spirites are tormented, they say, is about the center of the earth, the lowest of all places, and nothing lower then it, Bellarm. de [error 102] Christi anima. lib. 4. cap. 10.

Their Limbus Patrum, the place of darkenes, where the Fathers were before Christ, is, say they, in the highest parte, and as it were the brimme of hel, Rhemist. Luke 1••.22. Betweene these two places there is a great gulfe or space, and there is Purgatory, Rhemist. Luk. 16. sect. 8. Wherefore they conclude, veros inferos esse loca subterranea: That the subterrestriall and infernall places doe properly make hell, Bellarm. cap. 8. And so hell should be properly a place of punishmēt: because of the farre distance from heauen: whereas not so much the distance of place, as the absence of Gods spirite, and losse of his fauour, maketh it a place of horror and miserie.

Argum. 1. Math. 12.40. As Ionas was three daies and three nights in the belly of the Whale, so the sonne of man must be in the hart of the earth: but the graue is not in the hart, but the brimme of the earth: Ergo, we must needes vnderstand Hell, which is in the midst of the earth. Bellarm. cap. 12.

Ans. 1. This place cannot otherwise be applied, then to signifie the burial of Christ, and his abode in the graue, and his rising againe the third day: of his soule it cannot properly be meant: for Christ saith, he will giue them the signe of Ionas in himselfe: but a signe is conspicuous, visible and apparent: how could then the descending of his soule be a signe vnto them, which they knew not, neither could see? But the laying of his body into the graue, and the remaining there to the third day, they were all eye witnesses of: Also there is great affini∣ty betweene the two Greeke words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a signe, which is there vsed, Math. 12.40. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth sepulchrum, a graue, the one word being fitly deriued of the other: what better, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then could he giue them, then, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his owne graue or Sepulchre? Secondly, to be in the hart of the earth, is nothing els but to be within the earth, according to the Hebrew phrase, as Exod. 15.8. The hart of the Sea, that is, within the Sea: So Christs body was in the earth, it lay hid as it were in the bowels of the earth.

3. This exposition is against themselues: for if Christ went downe to the ve∣ry hart and midst of the earth, which is the center, then he descended to the place of the damned: for neither Limbus Patrum, nor Purgatory, are in the cen∣ter or lowest part of the earth by their opinion: but they themselues holde the cōtrary: for they say, that Christ by descending, deliuered soules out of the two vppermost hels, Limbus, and Purgatory, but not out of the nethermost hell, which is the place of the damned, Rhemist. Luke 16. sect. 8. Also it should follow of this their interpretation, that the soule of Christ was as long in hell, as his bo∣dy in the graue, which is against the opinion of many Papists.

Argum. 2. Luke 8.31. The Deuils desired Christ, that he would not send them into the deepe: what is that els but the lowest region of the earth, where hell is, which Saint Paul calleth the lowest partes of the earth? Bel∣larmine.

Ans. We deny not but that God hath prepared, and that there is a place of vnspeakable torments ordeined for the deuill and his angels, and all damned soules: but that this place should be in the center of the earth, the places allead∣ged proue not: for the word Abyssus translated, the deepe, is sometime taken figuratiuely in a metaphore, as Rom. 11.33. O the deepenes of the wisedome of God: the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not much varying in signification from abyssus: so the place of their punishment is saide to be a great depth, that is, a place of vn∣searchable and vnspeakable miserie and horror. Neither must this word abyssus, of necessitie be referred to the earth, for there are abyssi maris, the depths of the Sea, Exod. 15.8. as well as of the earth.

The lower places which S. Paul speaketh of Eph. 4. may be either vnderstood generally of the whole earth, which is pars mundi infima, the lowest part of the world, or els of the great abasing of Christ▪ from heauen to earth, being God, to become a seruant: as also the graue of Christ was that lowest part of the earth: for the Apostle saith in the comparatiue, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the lower, not the

lowest: and so your vulgare Latine translateth, inferiora, not infima terrae: but hel is the lowest part, the graue is saide to be the lower.

The Protestants.

THat there is a locall place of torment prepared for the deuill and his angels, we doubt not, being so taught in the Scripture, Math. 25.41. A place of darkenes, 2. Pet. 2.4. Farre distant from the heauenly mansions of the blessed, Luke 16.26. Neither doe we deny but that it may be in the earth, or wheresoe∣uer els it pleaseth God: but wheresoeuer hel is, there is but one: that deuision of hell into three or foure regions, we vtterly condemne, as a meere deuise of man without Scripture: and this we say, that the place of hell causeth not the tor∣ment, but the wrath and curse of God: for euen out of hel God may make a man to feele the torments of hell, as we doubt not but our Sauiour Christ did for vs and our redemption vpon the crosse.

Argum. 1. It is possible to feele the paine of hell in the soule, although not ••n the proper and appointed place of hell: as Iob complaineth, The arrowes of the Almightie are in me, the venime thereof doth drinke vp my spirit, and the terrors of God fight against me. And therefore he saith, his griefe was heauier then the sand of the Sea, Iob. 6.4.14. Iob felt euen the hell of conscience in him∣selfe for the time: yea our Sauiour bare the burthen of his fathers wrath vpon the Crosse, as we haue shewed before: Ergo, it is not the place that maketh hell.

Argu. 2. Hell is nothing els as the Scripture defineth it, but to be cast into vt∣ter darkenes, There shalbe weeping and gnashing of teeth, Math. 25.30.22.13. The darkenes causeth weeping & horrible gnashing of teeth, the vnspeakable punishment both of body and soule: this darkenes is not the absence of the light of the sunne: for neither shall the Saints in heauen haue that light, be∣cause they neede it not, Apoc. 22.5. And it shalbe a place of darkenes to the damned angels, which haue no vse of the Sunne light: they also are reserued in chaines of darkenes, Iude 6. as they are no materiall chaines, so neither is it an outward darkenes: but the absence of Gods fauour and the light of his counte∣nance: as the people are saide to haue sit in darkenes, before the light of the gos∣pell by the preaching of Iesus Christ, did shine vnto them, Math. 4.16. But they much more shalbe and are kept in darkenes, that are condemned to hell, where they feele nothing but the horror of Gods wrath, his eternall and endlesse curse, with vnspeakable torments now in soule, and afterward both in body & soule, without all comfort or hope of refreshing, vtterly excluded from the presence of God: wherefore it is not the place, but the wrath of God, and absence of his spirite, that causeth such endlesse and vnspeakable punishment.

Argu. 3. As for your distinction of hell, the brim whereof you say is Limbus patrum, the middle parte, Purgatory, the lowest and nethermost hel it selfe, the place of the damned, in Augustines time it was not knowne: for first that the

bosome of Abraham was part of hell, he vtterly denyeth: Apparet non esse mem∣brū inferorum, tantae illius foelicitatis ••inum: That bosome of so great blisse can be no mēber or part of hel, Epist. 99. Again Purgatory he vtterly refuseth, acknow∣ledging but two places: heauen for the faithfull, hell for the damned and vnbe∣leeuers: Tertium locum penitus ignoramus, imo nec esse in scripturis sanctis inue∣nimus. A third place we are vtterly ignorant of, yea we finde in holy Scriptures that it is not. August, hypognost.

THE NINETEENTH CON∣TROVERSIE, OF MATTERS WHICH ARE IN QVESTION concerning the diuine na∣ture of Christ.

THis controuersie containeth three Questions. First, whether Christ be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God of him selfe. Secondly, whether he be mediator as God, or man, or as both. Thirdly, whether he haue by his desertes purchased any thing for himselfe.

THE FIRST PART, WHETHER CHRIST be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God of him selfe.

The Papistes.

[error 103] THey deny that Christ is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God of himselfe, and affirme, that he had not onely his person, but his substance of his Father: whereupon they are bolde to charge Caluine with blasphemy, for saying, that Christ is God of himselfe as well as the Father, Rhemist. Ioh. 1. sect. 3.

Argum. The word was with God, to wit, the sonne is with and of the father, and not the father of the sonne: Ergo, the sonne is God, with and of his father: Rhemist. ibid.

Ans. This place proueth, that the sonne of God, as he is the sonne, is of God: for to be the sonne of God, the word, the wisedome of God, 1. Cor. 1.30. His image, Heb. 1.3. doe belong vnto his person: So then as he is the sonne, the wise∣dome of God, or the word, so he is of God, namely in respect of his person: but as the sonne is God, he is of himselfe, neither taketh he his essence but person onely of his Father.

The Protestants.

THat we may fully know the state of this question, we must first set downe certain propositions▪ First, we do worship one eternal, omnipotent, & onely wise God, one and the same in power, essence, eternitie: but three in person, the Father, the Sonne, and the holy Ghost: there is the same nature, essence, and

deitie of them all, though they be distinguished in person: As there is one na∣ture of the light, the heate thereof and the shining brightnes, Lucis, splendoris, caloris, as Augustine putteth the example: which three differ amongst them∣selues in propertie and quality, yet haue one and the selfe same nature and sub∣stance: God the father is as the light, Iam. 1.17. God the Sonne is as the bright∣nes of his glory, Heb. 1.3. God the holy Ghost is as the heate or fire, Heb. 12.29. Thus these three are one in nature and essence, but three in person.

2. There is somewhat communicable to them all, as the Godhead and diuine power and nature: Somewhat incommunicable, as the seueral propri∣eties of the persons: for it is proper onely to the father to beget, proper to the Sonne onely to be begotten, proper onely to the holy Ghost to proceede from them both. There is no essentiall difference in the Trinitie: for there is one es∣sence and diuine nature common to them all. But there is both a real and rati∣onal difference: The persons differ one from another really, though not essen∣tially. But the persons differ onely rationally or in respect from the essence of the Godhead: as the father and the sonne amongst men differ not essentially, for they are both men. But they are really, verily, and indeede distinguished; for it is one thing to be the father, another to be the sonne: yet from their owne essence their persons onely differ in respect and relation, not verily, non re, sed ratione: for the father is a man, the sonne also is a man: but in one respect he is a father, & in an other he is man: so likewise of the sonne, yet one and the same, is both father and man; one and the same is both sonne and man: so is it in the Trinitie. Now to the poynt of the question, which wee haue in hand. The Sonne therefore in the blessed Trinitie is begotten of his fathers essence, and hath the whole essence of his father, not by propagation, partition, profluence, but onely by communication. The sonne is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sonne of himselfe, be∣cause he is sonne of the father: But he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, very God of himself: The essence or Godhead of the Sonne is of himselfe, not of the father: for it is one and the selfesame essence, which the father hath. He is indeede, Deus de Deo, lumen de lumine, God of God, light of light: But not as he is God, is he of God, but as he is the Sonne. It is one thing for the person of the Sonne to be begot∣ten of the essence of the Father, which we graunt: another thing, for the essence of the Sonne to be begotten, which we must not yeeld to. So we conclude, that Christ as he is the Sonne, is of God the Father, as he is God, he is of himselfe.

Argum. 1. The essence of the Father is of himselfe, not begotten of any: but the essence and Deitie of the Sonne is the same and all one with his Fa∣thers. Ergo, it is not begotten of any other. Agayne, he is not God whose es∣sence is not of himselfe: therefore if Christs essence be not of himselfe, he should not be God.

Argum. 2. Our Sauiour himselfe sayth, As the Father hath life in him∣selfe, so hee hath giuen to the Sonne also to haue life in himselfe, Iohn 5.26. The Sonne then hath life in himselfe: Ergo, hee is GOD of himselfe. Augu∣stine vpon these wordes writeth: Non quasi mutuatur vitam, nec quasi particeps

vitae,* 1.99 sed ipse vitam in se habet, vt ipsa vita sibi sit ipse: He did not as it were bor∣row life of his father, neither is made partaker of life, but he hath life in himself, he is life vnto himselfe. But lest any man should thus mistake the wordes of the text, that because the Father gaue to the Sonne to haue life in himself, there∣fore hee gaue him to be God: (for to haue life in himselfe is to bee God) Au∣gustine thus expoundeth them: Dedit filio vitam habere in se, breuiter dixerim, genuit filium: He gaue to his Sonne to haue life in himselfe, in fewe wordes, He begat his Sonne. As if we should say, the Father which hath life in himselfe, that is, is God, gaue to his Sonne to haue life in himselfe, that is, begat God the Sonne: he begat him not as he was God, but as he was his Sonne: yet because of the neere vniting and coniunction of the person with the Godhead and di∣uine power to haue life in himselfe, which really cannot be distinguished, but onely in respect, as we haue shewed: the Father is said also to giue vnto the Sonne to be God, and to haue life in himselfe, not directly or properly but ob∣liquely and by a consequent, because his Sonne whom he begat from all eter∣nitie, must also necessarily be God.

And that it cannot be the proper meaning, that God the Father gaue to the Sonne power to haue life in himselfe, it appeareth by the words themselues: for as the Father hath life in himselfe, euen so hath hee giuen to the Sonne: but the Father hath life in himselfe, without beginning from any other. Ergo, so hath the Sonne.

There should els be a contrarietie and repugnancie in the speech: for if Christ receiued life from his father, he could not haue it in himselfe. It must therfore of necessity be vnderstood of the person in the Trinity, not of the diuine essence. And so we determine that it is true in the concrete, in concreto, if wee say, Deus Pater genuit Deum Filium: God the Father begat God the Sonne, but not in abstracto, Deitas Patris genuit Deitatem Filium, that the Godhead of the Father begat the Godhead of the Sonne. But in respect of his person onely as he is the Sonne the second person in Trinitie, so is hee begotten and hath his beginning of God. But in respect of his diuine nature as he is God, hee is begotten of none, but of himselfe as God the Father is.

THE SECOND PART, WHETHER CHRIST bee our mediator, as he is man onely, or as hee is both GOD and man.

The Papists.

[error 104] THey doe teach that Christ onely exercised his priesthood & the office of the mediator, as he was man, not as he was both God & man, Rhem. Heb. 5. sect. 4 His obedience, sacrifice, prayer, satisfaction, entring into the heauens, was all performed by & in his manhood only, Secundum formam serui, as he was in the

forme of a seruant, not secundum formam Dei, as he was in the forme of God, Bellarm. de Christo, lib. 1. cap. 1.

Argum. 1. If he were priest as he is God, he should be inferior and not equall to God, and so be Gods priest and not his Sonne: for he to whom sacri∣fice is offered, is greater then he that offereth it, Rhemist. ibid.

Answ. It followeth not, that because Christ is our priest and mediator as God and man, that therefore he should performe all the dueties of the Priest∣hood as he was God: all the partes of his priesthood that required obedience, seruice, homage, subiection, as were his sufferings and sacrifice, he exercised as man: but the authority of reconciling vs to God, he wrought both as God and man.

Argum. 2. There is one God, and one Mediator of God and men, the man Iesus Christ, 1. Timoth. 2.5. Why sayth the Apostle, The man Iesus Christ, but to signifie, that according to his manhood onely he is our Mediator. Bellarm. cap. 3.

Ans. 1. You may as well conclude out of this place, that the Mediator is onely man and not GOD, as that hee is mediator onely as man and not as GOD: but if out of these wordes it may bee prooued, that the Me∣diator is both GOD and man, as it necessarily followeth, (for how else can he be a Mediator of God and men?) it dooth as well follow that hee is Mediator both as God and as man. Indeede the Apostle sayth, The man Iesus Christ, not God and man, for the one he had sayd before, There is one God; in that speech including our Sauiour Christ, who is one God with his Father. Secondly, what Saint Pauls meaning is, it appeareth in the next verse, who gaue himselfe a ran∣some, vers. 6. As Christ therefore gaue himselfe a ransome, so is hee Priest and Mediator: but he gaue himselfe as he was God; as he was man, hee was giuen: Ergo, as God he is Mediator.

The Protestants.

IN the office of the Priesthood two things must be considered, a ministerie, and an authoritie: In respect of the ministeriall parte Christ performed the office of his priesthood as man, but in respect of authoritie of entering into the holyest place, and reconciling vs to God, which was the principall parte of his Priesthood, he did performe it as the Sonne of God, as the Lord and maker of the house, and not as a seruant. And so we holde that Christ neither according to his humanitie alone, nor his Godhead alone, but that whole Christ is a Priest, both as God and man.

Argum. 1. Saint Paul sayth, God was in Christ, reconciling the worlde to himselfe, 2. Corinth. 5.19. Ergo, Christ, as God, is our reconciler and mediator. Againe, Christ as he is without Father and mother, hath no beginning of his dayes, nor end of his life, so is hee a Priest after the order of Melchisedech: but Christ as he is God and man hath neither father nor mother: as he is God hath no beginning of dayes, and in his whole person no end of his life, therefore as God and man he is a Priest of Melchisedechs order.

Argum. 2. Saint Paul sayth, The lawe was giuen by Angels in the hand of a Mediator, Galath. 3.19. But then Christ was God onely: Ergo, hee is Me∣diator also as God. Bellarmine sayth, that hee is called Mediator, because that person was appointed afterward to bee Mediator: But the text is playne, that he then actually performed the office of a Mediator, so much as pertayned to his Godhead: for the Lawe was giuen in the hand of a Mediator, which kinde of speech sheweth a present execution of the Mediatorship.

Augustine sayth, Non mediator homo praeter diuinitatem, diuina humani∣tas,* 1.100 & humana diuinitas mediatrix: The man Christ is not mediator beside his diuine nature, the diuine humanitie, and the humane diuinitie, is the Media∣trix. Ergo, Christ Mediator both as God and man.

THE THIRD PART, WHETHER CHRIST merited for himselfe.

The Papists.

[error 105] CHrist, they say, by his passion and sufferings, hath not onely merited eter∣nall life for vs, but euen by his owne merite obtayned his owne glorificati∣on, Rhemist. annot Hebr. 2.1.

Argum. 1. Philip. 2.9. He humbled himselfe vnto the death of the Crosse, wherefore God hath also highly exalted him, and giuen him a name aboue all names. Ergo, Christ merited his exaltation, Rhemist. in hunc locum.

Ans. 1. This place sheweth a sequele of the exaltation of Christ after his humiliation, it maketh not one the cause of another, as our Sauiour him∣selfe sayth, Luk. 24.26. Christ ought to haue suffered, and so enter into his glory. Secondly, the exaltation which the Apostle here speaketh of, is the fame, which God chalengeth to himselfe, Isai. 45.22. Euery knee shall bow vnto me, and euery tongue shall sweare by me. But it were most grosse to af∣firme, that the diuine power and glory can be merited: Christ hath his diuinity by nature, and not by merite.

The Protestants.

IT is not in any wise to be thought, that Christ merited his glory, which is due to him in respect of his diuinity: but that by the glorious work of our redemp∣tion, he hath declared himselfe to be a person worthy of all honour and glory, Apocal. 5.9. the place is so to be vnderstoode.

Argum. 1. If Christ had respect vnto himselfe in his sufferings, to gayne or merite any thing for himselfe, his loue should greatly bee obscured and darkened, which Saint Paul so greatly cōmendeth, In that he died for his eni∣mies, Rom. 5.10. For now should not his loue bee whole and entire towards vs,

as though for our cause he onely had died: But it is now a diuided and halfe loue: for he died, as they say, partly to merite for himselfe, partly to merite for vs. But the scripture speaketh cleane contrary, Iohn 17.9. For their sakes sanctifie I my selfe: he sayth not, partly for their sakes, partly for mine owne.

Argum. 2. All glory that Christ hath, was from euerlasting due to his person, because he is the eternall Sonne of God: As hee himselfe sayth, Iohn 17.5. And now glorifie mee with thine owne selfe, with the glory which I had with thee, before the world was, and this glorie was due vnto Christ so soone as he was incarnate by the right of his Godhead. Hebr. 1. When he bringeth in his first begotten Sonne into the worlde, hee sayth, Let all the Angels of God worship him. And the Rhemists themselues confesse, in their Annotat. vpon these wordes, that straight vpon Christs descending from hea∣uen, it was the duetie of Angels to worship him. Ergo, hee merited not his glorification by his death, which was due vnto him euen at his first incarna∣tion.

Argum. 3. If Christ merited his owne glorification, then hee also me∣rited the hypostaticall vnion, that his manhood should bee ioyned to his God∣head in vnitie of person; for his glory, maiestie, and power giuen to his man∣hood, doth issue and arise from the vniting of his Godhead therewith in one person: but his humanity deserued not to be vnited to the Godhead: Nemo tam caecus est, sayth Augustine, No man is so blind, that he dare say,* 1.101 that Christ by his well liuing merited to be called the Sonne of God. And hee prooueth it out of the first of Luk. vers. 35. Therefore shall that holy thing bee called the Sonne of God: not for any workes going before, but because the holy Ghost came vpon her. Wherefore the diuine glorie which Christ hath, was not meri∣ted, but his owne it was from the beginning, which glory the humane nature in Christ is made partaker of, not for any merite, but because it is vnited to the Godhead in the same person, through the abundant and vnspeakable grace and loue of God vnto mankinde, which of his free grace rather tooke vnto himselfe the nature of men, then of Angels. Wherefore Christ by his perfect obedience and blessed sacrifice, hath merited abundantly for vs, re∣mission of sinnes, and eternall life: but by his merites he hath gayned no∣thing for himselfe: neither had he any respect to the bettering of his own estate in his sufferings, but onely to pay a raunsome for vs.

THE TWENTIETH GENE∣RALL CONTROVERSIE, CONCER∣NING THE COMMING OF CHRIST TO iudgement: which appertaineth to his whole person, as he is both God and man.

THis controuersie hath two partes: First, concerning the signes which must come to passe before his appearing. Secondly, of the time and maner of his appearing. The first part contayneth three questions: Frst whether the Gospell bee already preached to the whole world. Secondly, whether Henoch and Elias shall come in the flesh, before the day of iudgement. Thirdly, of the great persecutions toward the end of the world.

THE FIRST QVESTION, WHETHER the Gospel be already preached thorough the worlde.

The Papists.

[error 106] THey denie that the Gospell hath beene already published to all nations of the worlde: for there are many great countries, which neuer heard of the Gospell, as they affirme. But before the comming of Christ to iudgement, they say, it shal be preached to the whole world, Bellar. de Roman p••ntif. lib. 3. cap. 4.

Argum. 1. Math. 24.14. Christ sayth,

This Gospell of the kingdome shall be preached thorough the whole worlde, for a witnes vnto all nations, & then shall the end come.

The end of the world shall immediately follow the gene∣rall preaching of the Gospell: which if it hath been performed, it is most like to haue been done in the Apostles time: then the world should haue ended long agoe, Bellarm. ibid.

Ans. This word, Then, doth not alwaies in the scripture signifie a certaine and definite time presently to follow, as Math. 9.1. Then he entred into a ship, and so forth. Luke also setteth foorth the same storie, cap. 5.18. Then brought they a man lying in a bed: But in saying Then, they haue not relation to the same time; for they keepe not the same order, in rehearsing the storie: Mat∣thew setteth downe one thing, that was immediatly done by our Sauiour Christ before, and Luke another. And so is the word, Then, vsed in other pla∣ces, not to describe a consequence of time, with relation to that which went before,* 1.102 but absolutely without any such respect to name the time present only, wherein any thing is done. So, tunc, then, signifieth as much as in illo tempore,

in that time, not which shall immediately follow vpon the generall publishing of the Gospel, but which God hath appoynted. We must also consider who it is, that sayth, Then, namely, God himselfe, with whom a thousand yeares is as one day, and one day as a thousand yeares. Christ (Then) may come many hun∣dred yeares after, and yet it shall be true, that then shall the end be. But we ra∣ther take the first sense, that (Then) is here taken indefinitely, as it is thorough the whole chapter, as vers. 21. Then shall be great tribulation, which cannot haue relation to that which he spake of before; for then it must be vnderstoode of the destruction of Ierusalem: but our Sauiour meaneth by (Then) the time towards the ende of the world: as vers. 29. Immediately after the tribulation of those dayes, the Sunne shalbe darkened: Then shall the signe of the Sonne of man appeare.

Argum. 2. We see the Gospel hath been preached in great countreyes of late, which neuer heard the Gospel afore, as it is thought, Rhemist. Math. 24. sect. 4.

Ans. 1. They speake doubtfully, they cannot tell: as it is thought, say they. 2. They meane the preaching of their Friers, in those newe found countreyes, which was not the preaching of the Gospel, but of vile superstition, not to con∣uert the people to God, but to robbe and spoyle them, and make a pray of them, killing & slaying them without al mercy: reade Benzo in historia noui orbis. 3. We deny not but that the Gospell may be reuiued and renued in many coun∣treyes, where notwithstanding it was planted many yeares afore: As this coun∣trie of ours in ancient time called Britanie, was first instructed in the faith by the preaching of Ioseph of Arimathea, as Gildas saith: or as Nicephorus saith, by Simō Zelotes: yet after that, the foundation of the faith thus begun,* 1.103 it was confirmed afterward in king Lucius daies, by the preaching of Fagane & Damiane, which at Lucius request were sent into the land from Eleutherius, B. of Rome: and so may it come to passe in other countreyes: a second preaching therefore taketh not away the former, but confirmeth and reuiueth it.

The Protestants.

THat the Gospell was by the Apostles preached to all the knowen and inha∣bited nations of the worlde, we cannot but affirme, being so taught by the scriptures.

Argum. 1. Our Sauiour saith to his Apostles, Ye shalbe my witnesses to the vttermost partes of the earth, Act. 1.8. which is spoken to the persons of the A∣postles, not in them to all Pastors and preachers▪ as some expound it: for in the same vers. there is mention made of the comming of the holy Ghost, and howe first they should begin to witnesse at Ierusalem: which things were indeede so accomplished in the Apostles.

Saint Paul also Rom. 10.18. expoundeth that place of the Psalme, Their sound is gone forth into all the worlde, of the Apostles.

Agayne, seeing the Apostolicall calling and gift is now ceased, neither are we to looke that men should be immediatly called from heauen, and the prea∣ching of the Gospell to all nations is an Apostolicall worke, for the which the Apostles also receiued the gifts of tongues: seeing now we haue neither A∣postolike men, nor Apostolike giftes, wee are not to doubt, but that this pro∣mise and prophesie of the vniuersall preaching of the Gospell, is performed already.

Argum. 2. It appeareth in Ecclesiasticall histories, that the Apostles dis∣persed themselues into all partes of the worlde, euery where preaching the Gospell. Thomas preached to the Parthians, Medes, Persians, also to the Ger∣manes:* 1.104 Simon Zelotes, in Mauritania, Africa, and in Britania: Iudas, called Thaddaeus, in Mesopotamia: Mark, in Aegypt: Bartholomaeus to the Indians: Andrew preached to the Scythians, Sogdians, Aethopians: So that there were fewe or no knowen countreyes in the world, which heard not of the fame of the Gospell.

But here two things must be obserued: First, that the Gospel was to bee preached in the habitable or knowen world: the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Many coun∣treyes are inhabited now that were not habitable then,* 1.105 or at the least not in∣habited: wherefore it was sufficient, that the people of the world heard of the Gospel, howsoeuer afterward they were propagated into other vnknowen pla∣ces. Secondly, as Augustine sayth, Omnes gentes promissae sunt, non omnes ho∣mines omnium gentium: All nations were promised to heare of the Gospel, not all the men and inhabitants of euery nation.* 1.106 And so we doubt not but the A∣postles did lay the foundation of fayth through the whole worlde, and were first planters of the Churches in euery nation. But their plantings were watered and encreased, and continued by others.

Wherefore, seeing the world hath once already beene generally lightened with the truth of the Gospell, we are not to looke any more for a solemne lega∣cie and ambassage to be sent from the Lord vnto all nations: But those coun∣treyes rather, which somtime had the trueth, and now haue lost it, ought now to seeke vnto those places that haue it, as the Queene of Saba went a long iourney to heare Salomons wisdome: They therefore that yet doe expect an vniuersall preaching, may sooner see Christ comming in the cloudes, then haue their ex∣pectation satisfied.

THE SECOND QVESTION, OF THE comming of Henoch and Elias before the day of iudgement.

The Papists.

[error 107] THeir common and receiued opinion is, that Henoch and Elias doe yet liue in their bodies in Paradise, and shall come in person, to oppose themselues

against Antichrist, and by their preaching to conuert the Iewes, Rhemist. Apocal. 11. sect. 4.

Argum. Malachie 4.5. I will send you Eliah the Prophet, before the great and fearefull day of the Lorde. These are also the two witnesses spoken of, Apocal. 11.3. Which shall be slaine and rise vp againe the third day. Ergo, E∣liah and Henoch shall come before the day of the Lorde, Bellarm. de Roman. pontif. 3.6.

Ans. First, the prophesie of Malachie was fulfilled in Iohn Baptist, who came in the spirite of Elias, as it is thrise in the Gospell applied: once by the Angel, Luk. 1.16. twise by our Sauiour Christ, Matth. 11.14. & 17.13.

Bellarmine saith, it is not properly vnderstoode of Iohn Baptist, but onely in an allegorie. First, the Prophet speaketh of the great and fearefull day of the Lord: but the comming of Christ was the acceptable time.

Ans. Here the Iesuite bewrayeth great ignorance: As though the com∣ming of Christ in the flesh, as it brought comfort to the Elect, & to as many as were ordeined to saluation, was not also hastening of the iudgement of God a∣gainst the wicked: and therefore Iohn saith, The axe was laide to the roote of the tree, Matth. 3.10. and that Christ came with his fanne in his hand, verse 12. The Apostle, Heb. 12.26. applieth that saying of the Prophet: Once againe wil I shake not onely the heauens, but the earth, to the preaching of the Gospell: wee see then in what sence the first comming of Christ is called a fearefull and terrible day.

Ans. Secondly, by the two witnesses, is vnderstood the small, yet sufficient number of the true seruants of God, which shall witnesse the truth euen in the whottest persecution of Antichrist: there is no mention made of Henoch or E∣lias. And if you will needs vnderstand that literally, of their rising againe, why not the rest also, how fire shall proceede out of their mouthes to consume the wicked, and they shall turne water into blood? The meaning is nothing else, but that God will alwaies haue faithfull witnesses in his Church, which shall al∣waies stand vp, in the stead of the Prophets and holy men gone before.

The Protestants.

LIke as the Pharisies deceiued the Iewes with vaine expectation of Elias, and so hindred their beliefe in Christ: so the Papists would not haue men to ac∣knowledge the manifestation of Antichrist, vnder this false pretence, that He∣noch and Elias must first come before Antichrist bee reuealed, which wee doe hold as a Iewish fable and popish dreame.

Argum. 1. The Prophesie of Elias comming is properly fulfilled in Iohn Baptist, and therefore wee are not to looke for any other accomplishment thereof: neither now is there any Paradise remaining but Heauen, 2. Corinth. 12.4. And to affirme that Henoch and Elias went vp to Heauen in their bo∣dies, before the ascension of Christ, out of Scripture it cannot be proued: it is

euident that they were taken vp aliue into heauen, but not that they continued aliue.

Argum. 2. The varietie of opinions concerning the personall appearance of Henoch and Elias, declare that it is an vncertaine thing, and but deuised of men. Hilarye saith, they shalbe Moses and Elias: Chrysostome granteth that E∣lias shall come, but not Henoch. Iustine thinketh that not onely Henoch and E∣lias are aliue, but all those, whose bodies rose at the resurrection of Christ: Hip∣polytus is of opinion, that Iohn the Diuine shall come with them and some say Ieremie also, whose death is not read of, Fulk. Apocal. 11. sect. 4. And thus it is no meruaile, if men run mad as it were in their foolish conceites, hauing no war∣rant for their opinions out of Scriptures.

The nation of the Iewes wee grant, according to the manifest prophesie of Saint Paul,* 1.107 shall in the end be conuerted: but not in such sort, by the personall preaching of Moses and Elias: for the Apostle setting downe at large the my∣sterie of their calling, would not haue left out so necessarie a thing.

Augustine by the two witnesses, vnderstandeth the two testaments, the Old and the new. But hee denieth vtterly, that any shall rise before the com∣ming of Christ:* 1.108 as the Apostle saith, 1. Corinth. 15.23. The first fruites is Christ, Then they that are Christs at his comming, but not before. Vnde (saith he) ex∣cluditur omnis suspicio quorundam, qui putant hos duos testes duos viros esse, & ante aduentum Christi coelum in nubibus ascendisse. Their suspition therefore, or opinion is vtterly excluded, which thinke these two witnesses to bee two men, which should ascend into heauen before the comming of Christ. Augustine we see is flat against them.

THE THIRD PART, WHETHER THE most grieuous persecutions that euer were, shall be toward the end of the world.

The Papists.

[error 108] THe most grieuous persecution (say they) that euer was, shall be vnder An∣tichrist, who is not yet come, but shall bee reuealed toward the end of the world, and shall raigne vpon the earth three yeares and an halfe, making great hauock of the Church of God. Bellarmine de Roman. pontifi. lib. 3. cap. 7.

Argum. Matth. 24.21. There shall bee▪ then such great tribulation in the world, as was not since the beginning of the world, neither shall bee: Ergo▪ the greatest persecution toward the end of the world.

Ans. 1. It is plaine by the text, that this great tribulation is prophesied to come vpon the Iewes: for in the next verse before he saith, pray that your flight be not in the winter: And then it followeth, there shall bee then, or as Marke saith, In those dayes, there shall be such tribulation, 13.19. and in the 17. verse Woe shall be to them that giue suck in those dayes. Which must needes bee

vnderstoode of the destruction of Ierusalem: for at the comming of Christ, there shall be one and the same case of all, whether of those that giue suck, or of those that giue none.

Secondly, it cannot be meant of the last tribulation in the world, because the words are, that as there was none such since the beginning of the world, so there shall be none such after. Ergo, there shall be tribulation after, though none such.

The Protestants.

OVr hope and trust is, that the greatest persecution of the Church of God is ouerpast: because the kingdome or rather tyrannie of Antichrist beginneth to decay, and wee trust, shall more and more bee shaken, till it come to vtter ruine.

Argum. 1. The Scripture telleth vs, that hard vpon the end of the worlde there shall bee great securitie, men shall say, Peace peace vnto themselues, 1. Thesal. 5.4. They shall eate and drinke, marrie and bee married, as it was in the dayes of Noah, Matth. 24.38. And therefore Luke saith, 21.34. Take heede you be not ouercome of surfeiting and drunkennes, least this day come vpon you vnawares, For as a snare shall it come, &c. All this proueth, that there shall be rather generall securitie, as in the dayes of Noah, then generall tribulati∣on. And there is greater danger of surfeiting & wantonnes in time of prosperitie and abundance, then in the dayes of persecution.

Also the text is plaine, speaking of warres, troubles and persecutions, but the end shall not be yet, Mark. 13.7. Wherefore it appeareth, that the troubles and persecutions of the Church, shall be well slaked toward the end of the world.

Argum. 2. Antichrist, though he shall not vtterly bee extinguished before the comming of Christ, yet shall be deadly wounded: and hee shall begin to be iudged euen in this world, Apocal. 16.6. God shal giue them blood to drink, Apocal. 17.16. The ten hornes, that is the kinges of the earth, shall hate the whore and eate her flesh. The Church of God shall reward her, as she hath re∣warded vs, and giue her double according to her workes, Apocal. 18.6. By these places it is gathered, that Antichrist shal haue a great ouerthrow before the com∣ming of Christ, who shall vtterly abolish him with the brightnes of his com∣ming, 2. Thes. 2.8.

Antichrist is alreadie come▪ and hath raged a long time against the Church: The persecutions of the heathen did neither continue so long, neither were in exquisite crueltie and bitternes to be compared to the outragious practises of the Antichrist of Rome, and his adherents against the Church of God: which would fill a whole volume by themselues▪ nay not one, but many and infinite volumes to be declared at large.

Augustine saith, Prima persecutio violen•••• 〈…〉〈…〉 tormentis,* 1.109 ••lterafrau∣dulenta est per haereticos, tertia superest per Antichristum 〈◊〉〈◊〉▪ qu•• nihil est ••ericulosius, quia & violenta & fraudulenta erit. The first persecution of the

Church was violent with torments: the second was by fraudulent heretikes: the third shal be vnder Antichrist, the worst of all, it shal be both violent, and frau∣dulent. This persecution vnder the Popes of Rome, the Church of God endu∣red a great while: who both dealt fraudulentlie, in poysoning them with cor∣rupt doctrine, and cruellie also, in punishing with sword and fire the innocent members of Christ: wherefore seeing it is a plaine case, that Antichrist is, and hath been many a day reuealed to the world, and that the Church of God be∣ginneth to haue some respit and libertie from his thraldome; wee doubt not, but that the greatest stormes of persecution are ouerpast, if by our sinnes wee bring not back againe the thick and mistie cloude vpon vs.

THE SECOND PART OF THIS CON∣trouersie, about the manner of Christs com∣ming to iudgement.

The Papists.

[error 109] 1. THe faithful shal iudge and giue sentence with Christ (say they) at the latter day, Rhemist. 1. Corinth. 6. vers. 2. They shall sit in thrones with Christ, Matth. 19. vers. 28. Ergo, iudge together with him, Rhemist. ibid.

The Protestants.

Ans. 1. TRue it is, that the Saints shal iudge the world, 1. Corinth. 6.2. But on∣ly Christ shall giue sentence, Matth. 25. and is properly and onelie the iudge of the world: for the father hath committed al iudgemēt to the Sonne, Iohn 5.22. If all, then there is no part left for any other. The Apostles therefore and Saints are said to iudge, as Christ saith of his word, that hee will not iudge the vnbeleeuers, but his word shall iudge them in the last day, Iohn 12.48. That is, shall bee a witnesse against them, accuse them, lay in matter of iudgement against them. So the word preached by the Saints vpon earth, and practised in their liues, shall bee the condemnation of the worlde. And not onely so, but they shall bee aduanced to greater honor: They shall sit in thrones and seates: that is, they shall not stand amongst the wicked to re∣ceiue sentence, but shall meete Christ in the ayre, and bee caught vp in the cloudes, 1. Thess. 4.17. Yea, they shall in the sight and beholding of the vngod∣ly enter into the kingdome of God, Luk. 13.28. But in any other sence they cannot be iudges of the world: for shall we thinke, that Christ in that day shall neede vnder officers and iudges, as Moses did? Exod. ••8. Augustine saith, Sanc∣ti sedebunt cum domino attendere,* 1.110 qui fecerunt misericordia••••: The Saints shall ••it with the Lord, not to iudge, but to marke and attend, and to witnesse, who haue followed the workes of m••••cie.

The Papists.

2 THey are so bold as to appoint the place, where Christ shall appeare, name∣ly [error 110] in the East: for his comming shall bee as the lightening that shineth from East to West, Matth. 24.27. Bellarm. de cultu sanctor. lib. 3. cap. 3.

The Protestants.

Ans. FIrst, by that similitude Christ onely sheweth the suddennes of his com∣ming: therefore it must be prest no further, then to that purpose for the which it serueth. Secondly, our Sauiour saith plainely, that the kingdome of God commeth not with obseruation, Luk. 17.20. either of time, or place: And therfore, when men say vnto vs, Behold here, or beholde there, we ought not to beleeue them, vers. 23. As though they would point out Christs comming with the finger, either in the East or West. Whereas Mathew therefore nameth the East and West, in the similitude of the lightening, Luke leaueth them out, say∣ing, As the lightening shineth from one part of the Heauen to the other, 17.24. Least we should thinke any great matter to be in nomination of those partes.

Augustine saith notably, Non ab Oriente veniet, nec Occidente: quare? quia Deus iudex est: si in aliquo loco esset, non esset Deus:* 1.111 quia vero Deus iudex est, non homo, noli illum expectare de locis: He will not come, either from the East, or from the West: why so? Because God is iudge: if he were tied to any place, hee were not God: but because God is iudge, and not a meere man: wee must not looke for him from any place.

The Papists.

3. THe Sonne of man shall appeare in the day of iudgement, with the signe [error 111] of the Crosse borne before him. Then shall the signe of the Sonne of man appeare in Heauen, Matth. 24.3. that is (say they) the signe of the Crosse, Bellarm. de sanct. lib. 2. cap. 28. Rhemist. in hunc locum.

The Protestants.

Ans. 1. THe signe of the Sonne of man in the Heauens, is nothing else, but his conspicuous and glorious appearing, who shall come in great glorie, as a signe in the heauens to bee seene of all the worlde. It cannot signifie any such visible signe as they imagine: for Mark. 13.26. Luke 21.27. wee reade thus: Then shall they see the Sonne of man. So then, the signe of the Sonne of man, is the Sonne himselfe in his glorious appearing. Secondly, it is great pre∣sumption therefore, so boldly to affirme, that it shall be the signe of the Crosse, hauing no Scripture for it. Other signes wee finde, that Christ hath appeared

with, as the signe of the rayne-bowe, Apocal. 10.1. with a two edged sworde, Apocal. 1.16. with a booke in his hand, Apocal. 10.2. We haue better reason, that Christ may appeare with those signes, by the which he hath sometime she∣wed himselfe, then they haue for the signe of the Crosse.

3 It is more like, that Christ at his comming should shew the markes and prints of the nailes and speare in his bodie, then the signe of the Crosse: for those were felt and seene in his bodie after his resurrection, so was not the o∣ther. But it is a loose coniecture, and a vaine surmise, without any ground of Scripture, that the woundes are either now in heauen to be seene in the glo∣rious bodie of Christ, or that they shall bee beheld and looked vpon in the daie of iudgement. The wicked in deed shall behold him, whom they pearced: but it followeth not thereupon that he should appeare as pearced. How is it pos∣sible, that either the bodie of Christ being perfectly glorified, should still re∣taine any spots or blemishes, or that they could be espyed in so glorious a bo∣die, which with the brightnes thereof shall obscure the Sunne?

* 1.112Augustine giueth this iudgement: Sic voluit resurgere Christus, sic voluit quibusdam dubitantibus exhibere in illa carne cicatrices vulneris vt sanaret vul∣nus incredulitatis. So it pleased Christ to arise, and to shew in his flesh vnto some that doubted, the skarres of his woundes, to heale and take awaie the wound of their incredulitie or vnbeleefe. This then being the onelie cause, why Christ would at that time haue the printes and markes in his flesh to bee seene, namelie to confirme the faith of them which doubted: the cause being now ceased, for is it to bee thought that there are any doubtfull persons in heauen, which may be confirmed by beholding Christs woundes, or shall vnbeleeuers finde any reliefe in the day of iudgement? The cause being re∣moued, wee haue no warrant to thinke, that there are any such skarres, ei∣ther now to bee seene in the glorious bodie of Christ, or which shall appeare in the day of iudgement. And seeing there is no ground for this opinion, the shewing forth also of the signe of the crosse in that day, is also but a wandring and a foolish conceite.

The Papists.

[error 112] 4. SVch is their boldnes, that they dare assigne the very yeare, moneth, and day of Christs comming to iudgement: for they say, that Antichrist shall raigne three yeares and an halfe, and one moneth, 1290. dayes, and counting 45. dayes after that, they shal see Christ comming in the cloudes: Blessed is hee, saith Daniel, that waiteth and commeth to the 1335. dayes, Dan. 12.12. Bellar. de pontif. Rom. lib. 3. cap. 8.

The Protestants.

Ans. 1. THe prophesie of Daniel we haue alreadie shewed, Controuersie 4. Quaest. 9. to haue been fulfilled before the first comming of Christ,

in Antiochus that cruell tyrant and persecutor of the people of God: how hee should cause the daily sacrifice to cease 1290. dayes, that is, three yeares and seuen moneths, 2. Macchab. 11.33. And that 45. dayes after, Antiochus being dead, the Church should finde ease, 1. Macch. 6.16. Wherefore, seeing this prophesie hath once alreadie had his effect, it is not necessarie to looke for any other: as Augustine saith of another prophesie of Daniel, Quae pro∣phetia si tempore primi aduentus impleta est, non cogit intelligi,* 1.113 quod etiam de fi∣ne seculi implebitur: Which prophesie if it hath been fulfilled in or before the first comming of Christ, it need not be vnderstoode of the latter.

2 This presumption of theirs is flat opposite and contrarie to Scrip∣ture, which saith, That the houre and day of Christs comming is not knowne to the Angels, nor to the Sonne of man, but to the Father onely, Mark. 13.33. How then dare they presume beyond the knowledge of Angels?

Augustine saith, Vtiliter latere voluit Deus illum diem,* 1.114 vt semper sit para∣tum cor ad expectandum, quòd esse venturum scit, & quando venturum sit, nescit: The Lorde to great purpose would haue that day kept secret, that our heart should bee in continuall expectation of that, which it is sure, shall come, but knoweth not when it shall come.

Thus haue I through the Lords gracious assistance, now at the length fini∣shed and brought to an end this long and tedious worke, which I trust shall not be so yrkesome to the Christian Reader, as it was wearisome and painefull to the flesh, in the collecting and compiling thereof: and yet not so painefull, but that God hath made me able and willing to endure this, and greater paines, and that with comfort for the good of his Church.

I excuse not, whatsoeuer hath fallen out of my pen in this worke, if I haue failed any where in the manner of handling: But as for the matter handled therein, I trust I haue throughout maintained the truth: in the prosecuting whereof, if sometime I chance to misse, I say with Augustine, Nunquam er∣rari tutius existimo, quàm cum in amore nimio veritatis,* 1.115 & reiectione nimia fal∣sitatis erratur: I thinke a man can neuer more safely erre, then when he erreth in the too much loue of the truth, and the reiecting of falsehoode.

I haue labored in this worke, to set downe not onely the chiefe and prin∣cipall, but euen the most, and in a manner all the controuersies of religion, betweene vs and the Papists, maintained this day: If any thing bee mis∣sing, I say againe with Augustine, Tale esse arbitratus sum cui mea responsio necessaria non fuisset, siue, quia ad rem de qua agitur, non pertinet,* 1.116 siue quod tam leue esset, vt à quolibet redargui facillimè posset: I thought it to be such, as vn∣to the which mine answere was not needefull, either because it was not per∣tinent to the matter in hand, or else of so small moment, that euery man might easilie answer vnto it.

I haue no more to say, but this: If thou findest thy selfe any thing profited or helped (good Christian Reader) by these simple labou••s of mine, giue God

the praise, and I will praise him with thee: but one thing, let mee pray thee: Quisquis legis nihil reprehendas,* 1.117 nisi cum totum perlegeris, atque ita forte minus reprehendes: Whosoeuer readest in this booke, reprehend nothing, before thou hast read the whole, and so perhaps thou wilt be more sparing in rephending. The Lorde giue vs all grace to loue the truth, that they which knowe it, may liue thereafter, and they which as yet knowe it not, may seeke for it: and wee all may embrace the Counsell of the wise man, to Buy the trueth, but in no wise to sell it: that is by all possible meanes to labour for it: and hauing attained thereunto, for no earthly respect, for feare or fauour to depart from it. The Lord God, Iesus Christ, Iehouah, Emmanuel, our blessed Sauiour and Redeemer, who is the way, the truth, and the life, giue vs of his heauenlie grace, that wee may walke obediently in his waies, and constantly professe his truth, that in the end he may bring vs to eternall life. Amen.

Soli Deo immortali patri, Filio cum Spiritu sancto sit omnis honor & gloria.

Notes

• * 1.1

  De poeni∣tentia, ca. 9.
• * 1.2

  Serm. de baptis. ad infantes.
• * 1.3

  Secunda tabula post naufragiū.
• * 1.4

  De fide ad Petrum. cap. 29.
• * 1.5

  Serm. 66.
• * 1.6

  De tempor. in natali. serm. 3.
• * 1.7

  De tempor. serm. 66.
• * 1.8

  Beza an∣tith. Pap. cap. 7.
• * 1.9

  De poenit. cap. 10.
• * 1.10

  De pecca∣tor. merit. & remiss. lib. 2 34.
• * 1.11

  In Psal. 58.
• * 1.12

  In Matth. serm. 16. De poeni∣tent. cap. 10
• * 1.13

  De tempor. serm. 117.
• * 1.14

  Tract. in Iohan. 10••.
• * 1.15

  Tract in Iohan. 102.
• * 1.16

  Fox. p. 844.
• * 1.17

  De Baptis. lib. 3. cap. 18
• * 1.18

  In Matt. serm. 22.
• * 1.19

  De temper. serm. 67.
• * 1.20

  De poeni∣tent. ca. 13.
• * 1.21

  De tem∣por. serm. 66.
• * 1.22

  Tract. in Iohan. 8.
• * 1.23

  De fide & ••per. cap. 19
• * 1.24

  De ciuitat. dei lib. 15. cap. 16.
• * 1.25

  De ciuitat. dei lib. 15. cap. 16.
• * 1.26

  De bono coniug. cap. 15.
• * 1.27

  De bono coniugal. cap. 21.
• * 1.28

  Ex Tilem. Heshus. loc. 20. err. 14.
• * 1.29

  Quaest. sup. Leuitic. 15.
• * 1.30

  Retract. lib. 2. cap. 85.
• * 1.31

  Serm. de temp. 159.
• * 1.32

  De Baptis. lib. 3.16.
• * 1.33

  Tractat. in epist. Ioh. 4.
• * 1.34

  Tilem. He∣shus. loc. 22 error. 22.
• * 1.35

  Tract. in epist Io∣han. 4.
• * 1.36

  Epist. 118. cap. 1.
• * 1.37

  In Apoc. hom. 2.
• * 1.38

  Ex veter. te∣stam. qu. 1••9. inter opera Aug.
• * 1.39

  Fox. p. 623.
• * 1.40

  In Psa. 40.
• * 1.41

  Enchirid. cap. 1••3.
• * 1.42

  Hypo∣gnost. articul. 6.
• * 1.43

  In epistol. ad Rom. 9.
• * 1.44

  De corrept & gra••. 7.
• * 1.45

  Cont. Iuli∣an. lib. 6. cap. 5. Epistol. 105
• * 1.46

  In Psal. 105
• * 1.47

  De sanct. serm. 41.
• * 1.48

  De libero arbitrio. cap. 20.
• * 1.49

  Cont. Iuli∣an. lib. 4. cap. 3.
• * 1.50

  De perfect. iustit. cont. Celest.
• * 1.51

  De perfect. iustit. cont. Celest.
• * 1.52

  De corrept. & grat. cap. 9.
• * 1.53

  In Math. serm. 22.
• * 1.54

  In Psal. 52.
• * 1.55

  In Psal. 127
• * 1.56

  Cont. Pela. articul. 3.
• * 1.57

  In Iohann. tract. 87.
• * 1.58

  Loc. 31.
• * 1.59

  Iam. 4.15.
• * 1.60

  De corrept. & grat. c. 11
• * 1.61

  Cont. Pela. 1.5.
• * 1.62

  De bon. perseueran. lib. 2. ca. 13.
• * 1.63

  De grat. Christ. 1.10
• * 1.64

  Haeres. 83. August.
• * 1.65

  Hypogno. cont. Pelag. articul. 2.
• * 1.66

  Iam. 2.19.
• * 1.67

  In Psal. 106
• * 1.68

  Cont. Iuli. lib. 6. cap. 4.
• * 1.69

  De verb. Apost. ser. 16.
• * 1.70

  In Psal. 67.
• * 1.71

  Lib. 1. de praedesti∣nat. 11.
• * 1.72

  De cor∣rept. & grat. ca. 7.
• * 1.73

  Cont. 2. Epist. Pelag. li. 3.5.
• * 1.74

  Cont. Iulian. lib. 4. c. 3.
• * 1.75

  De Trin. li. 13. ca. 1.
• * 1.76

  In Psa. 18. exposit. 2.
• * 1.77

  In Math. serm. 8.
• * 1.78

  Homil. 8.
• * 1.79

  Ex Tilem. loc. 11. er∣ror 22.
• * 1.80

  In Psa. 55.
• * 1.81

  Tract. 2. in Epist. Iohan.
• * 1.82

  De prae∣destinat. lib. 1. ca. 7
• * 1.83

  In Psal. 31.
• * 1.84

  Lib. 1. de praedest. cap. 1.
• * 1.85

  In Psal. 100.
• * 1.86

  De spirit. & liter. cap. 26.
• * 1.87

  De verbis. apost. ser. 16.
• * 1.88

  De spiritu & lite•••• 26
• * 1.89

  Enchirid. cap. 7.
• * 1.90

  De corrept. & grat. c. 2.
• * 1.91

  In Psal. 31.
• * 1.92

  Annot. A∣pocal. 6. sect. 1.
• * 1.93

  De 5. haeres. cap. 5.
• * 1.94

  De peccat. merit. & re∣miss. 29.
• * 1.95

  Ibid.
• * 1.96

  De 5. haeres. cap. 5.
• * 1.97

  Epistol 57.
• * 1.98

  Epistol. 99.
• * 1.99

  In Iohan. tract. 19.
• * 1.100

  Homil. de. ouib. ca. 12
• * 1.101

  De corrept. & grat. cap. 11.
• * 1.102

  August. de consensu E∣uangel. 43.
• * 1.103

  Fox p. 106.
• * 1.104

  Fox. p. 32.
• * 1.105

  Matt. 24.14
• * 1.106

  Epistol. 80.
• * 1.107

  Rom. 11.
• * 1.108

  In Apocal. Homil. 8.
• * 1.109

  In Psal. 9.
• * 1.110

  In Psal. 121
• * 1.111

  In Psal. 74.
• * 1.112

  Homil. de temp. 147.
• * 1.113

  Epistol. 80.
• * 1.114

  In Psal. 36. conci. 1.
• * 1.115

  Lib. 1. de mendac. cap. 1.
• * 1.116

  Defid. & operib. c. 27
• * 1.117

  August.