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 FOLLOW THE controuersies concerning the Church Triumphant. (Book 2)

THey are two in number: The first is as touching the condition, office and Ministerie of Angels: The second of and concerning the Saints departed.

THE EIGHT CONTROVERSIE concerning Angels.

THis controuersie containeth 3. questions. First, of the Hierarchie and ho∣ly degrees of Angels: Secondly, of their ministerie and office: Thirdly, of the worship and inuocation of Angelles.

THE FIRST QVESTION CONCER∣ning the Celestiall Hierarchye, or degrees of Angelles.

THis question hath like wise two partes: First, how many degrees there be of Angels, Secondly, whether Michael be the Prince of the Angels.

THE FIRST PART OF THE DIVERS orders and degrees of Angelles.

The Papists.

THey do boldely affirme, that there are nine orders of Angelles, and those that do doubt of it, they charge with infidelitie and blasphemie: There are first principalities, then potestates. 3. powers. 4. dominations: Eph. 1.21. 5. there are thrones. Coloss. 1.16. vnto these ad 4. other, Cherubim, Seraphim, Angels, Archangels: so haue we nine in all. Rhemist. annot. Ephe. 1 sect. 4.

The Protestants.

AS of the diuersitie of names we gather, that there are diuerse orders, so to [error 1] enquire of them more subtilly, to define their number, and appoint their de∣grees:

it is a point not onely of foolish curiositie, but also of vngodly and daun∣gerous rashnes, ex Caluino. Fulk. ibid.

Augustine sayth, Quid inter se distent quatuor illa vocabula, throni, dominatio∣nes, principatus, potestates, dicant qui possunt, si tamen possunt probare quod dicunt, ego me ista ignorare confiteor. What difference there is betweene these foure words, Thrones, Dominions, Principalities, Powers, let them tell vs, that be able, so they can proue that they tell vs: for my part, I confesse I knowe it not. August. Enchiridion. cap. 58. With Augustine therefore we confesse, that as it appeareth by these seuerall names, there are distinct orders of Angels: so how many there be, and how they are distinguished, the scripture hath not reuealed vnto vs: and it were curiositie for vs to enquire: We shall then know, when we shall be like vnto the Angels.

THE SECOND PART, WHETHER MICHAEL be the prince of the Angels.

The Papists.

[error 2] THey say, that in heauen beside God himselfe, there is another commander and captaine of the Angels, euen Michael the prince of the Angels: which place the diuel had in the beginning before his fall. For as the scripture saith, the diuell and his angels, meaning, that all euill angels are subiect vnto him: so by Michael and his angels, we vnderstand all good angels, that are likewise sub∣iect to him, Apocal. 12.7. Rhemist. Bellarm. de pontif. lib. 1. cap. 9.

The Protestants.

FIrst, Michael in that place signifieth Christ, who is Lord of the angels; for the angels cannot be sayd to be any other Michaels angels, but only the an∣gels of God and Christ: Fulk. ibid. This is also proued by the text, vers. 10. Now is come saluation, the kingdome of our God, and the power of his Christ, for the accuser of the brethren is cast out. Here he is called Christ, which before is na∣med Michael. Augustine also so expoundeth it, Michaëlem intellige Christum: By Michael vnderstand Christ: Homil. 9. in Apocalyps.

Secondly, it followeth not, that as there is a chiefe and captaine of the euill angels, so amongst the good there should be a chiefe angel aboue the rest, beside Christ: for it is sufficient that there is one Lord and prince of the angels, euen Christ. Secondly, neither is it proued out of scripture, that amongst the diuels there is one captaine and great diuel to whom the rest were subiects: for where∣as the Pharisees obiected, that Christ cast out diuels through Beelzebub the prince of the diuels, Mark. 3. if either the Pharisees did then so meane, or any shall now gather vpon their words, that there is a great master diuell that ruleth

and commandeth the rest, it was in them but a pharisaicall dreame, and in the other a popish collection. We deny not, but that there may be degrees in po∣wer and angelicall gifts both among the good and bad angels, as there shall be degrees in glorie among the Saints: yet the Saints shall not be princes one ouer the other, no more are the angels now. Thirdly, marke the answere of our Sa∣uiour in that place, If Sathan cast out Sathan, Mark. 3. Here Sathan is made a common name to all euill spirits. But Apocalyps. 12. where mention is made of the diuell and his angels, the text sayth, The great dragon, the old serpent, called the Diuell and Sathanas, vers. 9. Here the name Sathanas, is giuen to the prince of the diuels: so there is not one Sathanas, but many. And where our Sauiour calleth the diuell the prince of the world, Iohn 14. S. Paul calleth them all principalities and powers, worldly gouernours, and princes of the darknesse of this world, Ephes. 6.12. So there is not one prince of the diuels, but they are all princes. Thus Augustine expoundeth that place, Draco pugnauit & angeli eius: id est, diabolus & homines voluntati eius obtemperantes: The dragon fought and his angels, that is, wicked men obeying his will, Apocalyps. Hom. 9. So by Augustines sentence the diuels are not subiects to the great diuell, but they are all princes and commanders of wicked men.

THE SECOND QVESTION OF THE MINI∣sterie and function of Angels.

THis question hath two parts: first, of the externall ministerie of angels, in the protection, and defence of the Church. Secondly, of their spirituall office a∣bout the prayers of Gods seruants.

THE FIRST PART CONCERNING the defence and protection of Angels.

The Papists.

MIchael (say they) is the protector and keeper of the whole Church of Christ, [error 3] Dan. 10.21. And as earthly kingdomes haue their speciall angels for their protectors, so also haue particular Churches, Dan. 10. Rhemist. annot. 1. Apocal. sect. 9.

The Protestants.

THE whole Church hath Christ himselfe, who is the true Michael,* 1.1 for her

protector and defender: And so is that place in Daniel to be vnderstood. Au∣gustine also by Michael vnderstādeth Christ: the name also signifieth as much: Michael, that is, one like vnto God: see more of this before: Controv. 4. quaest. 1. The scripture sayeth. All power is giuen to Christ, and hee is with his Church to the end of the world: Math. 28.18.20. He therefore is the chiefe patrone and protector of his Church.

Secondly, It cannot be proued out of scripture, that kingdomes haue their speciall Angels protectors, for Dan. 10. The Princes of the Persians and Greci∣ans, were not Angels but earthly princes: for Angelles doe not resist Christ and his Angelles defenders of the Church, as the Prince of Percia did▪ ver. 13 Fulk. ibid. but all the Angelles of heauen are readie to serue the Lord at his pleasure, for the defence of his Church, without anye limitation of place, Zachar. 1.10. These are they whome the Lord hath sent, to goe through the worlde. The Angelles execute their message, not in seuerall countryes but in the whole world.

The Papist.

[error 4] EVerie one hath from his natiuitie an Angell for his custodie and patronage against the wicked, before the face of God. Gen. 48.16. Iacob saith, The An∣gell that hath kept mee from my youth vp. Acts 12.15. It is his Angel. Rhemist. ibid. Math. 18.10. Their Angelles behould the face of my Father. Ergo, euery man hath his proper Angell.

Answ. 1. Iacob by the Angell vnderstandeth Christ, to whome it is proper to blesse Gods children: the Angell blesse thy children saith he, Gen. 48.16. This Angell appeared vnto him in Bethel, and is called the God of Bethel. Gen. 31.13. with this Angel Iacob wrestled, 32. which was God, as it appereth by the name of Iacob, he is called Jsrael, because hee had preuailed with God, and the place is called Peniel, I haue seene God face to face: Other proper Angell Iacob had none, for all the Angelles of God were appointed for his de∣fence. Gen. 32.1. He met an hoste of Gods Angelles, and accordingly called the place Mahanaim.

2. Neither of the other places proue that men haue proper Angels. Math. 18. The children of God are said to haue their Angels: not theirs, as euery man his proper Angell, but theirs in common, because they were deputed for their defense. Act. 12. Peter at that time was deliuered by one Angel, but it follow∣eth not, that therefore he was his proper Angell.

The Protestants.

WE nothing doubt of the protection of Gods Angelles: but that euery one hath a proper Angell appointed for his protection from his natiuitie, out of scripture it is not proued.

1. Sometime one Angel hath the charge of a multitude. Exod. 23.20. The Lord saith to all the people of Israel, I send mine Angell before thee, to keepe thee in thy way.

2. Sometime many Angelles are ready for the defense of one man: Gen. 32.1. an hoste of Angels met Iacob. Psa. 91.11. He shal giue his Angels charge ouer thee, to keep thee al in thy wayes: Ergo, euery man hath not his particular proper Angell.

3 Luke 16.22. The poore man is said, being dead, to be carried not by one Angell, but by the Angels, into the bosome of Abraham. But if he had one An∣gell appointed to be the president of his life from his natiuitie, it had beene also parte of that Angelles charge, to haue conueyed his soule into Heauen. So Au∣gustine writeth: Si bene vixerimus, vbi a carnis vinculo anima liberata fuerit, mox in occursum nostrum Angelorum chorus occurret. De salutarib. document. cap. 39. If we liued well here, when as the soule is gone from the body, the holy company of the Angels are ready to meete vs, he sayeth not one Angell, but the whole chore or company.

THE SECOND PARTE, WHAT OFFICE the Angelles haue about our prayers.

The Papists.

THeir opinion is, that the Angelles do offer vp our prayers vnto God.* 1.2 And they would proue it by that place Apocalyps. 8.2. An Angell stood by the Altar, with a golden censer, and much incense was giuen vnto him to offer with the praiers of the saintes. Rhemist. in hunc locum.

Ans. Augustine vpon this place sayth, that this Angell is Christ, Thuribu∣lum aureum est corpus eius sanctum, the golden censer is his body, ex quo Deus ••dorem suauitatis accepit, out of the which God smelt a sweete sauour. Homil. in Apocalyp. 6. And in another place he saith, Vt altare sanctificat dona, sic Christus preces nostras, as the altar sanctifieth the gift, so Christ doth our praiers▪ quaest. in Euangel. 34. First therefore this place is vnderstoode of Christ, not of any An∣gell.

2. If this place might be vnderstood of Angels, that they haue some mini∣sterie about our praiers, it maketh nothing notwithstanding for popish inuoca∣tion of Angels: for the Angel here cōmendeth not the prayers of the Saints by his merit, but by the much incense giuen vnto him, to ad to the prayers of the Saints to make them acceptable, which is the sweete smell and sauour of the precious d••ath and merites of Christ. Fulk. in hunc locum. Augustine indeede sometime ascribeth such an office vnto the Angelles to carry vp our prayers to Heauen, as their charge is to carry vp our soules: not as mediatours or interces∣sors, but as the Lords messengers and agents here vpon earth, to reporte vnto him our affaires: dicuntur Angeli preces nostras, & vota Deo offerre, non vt deum

doceant, qui omnia antequam fiant, nouit, sed vt super his dei voluntatem consu∣lant. The Angelles are said to offer vp our prayers and vowes vnto God, not to informe or instruct the Lord, but onely to consult and know his pleasure: tom. 9. de dilection. Cap. 3. & in Psalm. 74. for the Angels haue two offices, the one, to execute the commaundement of God in the world, and to attend vpon him to receiue their charge, Math. 18.10. the other, to returne vnto God as faithfull messengers the successe of their busines in the worlde. Zechar. 1.10. Now whe∣ther the Angelles be appointed of God to report vnto him our sayings and do∣ings,* 1.3 as other affaires of our life, the scripture no where euidently sheweth. Neither, if it were graunted, would it any thing helpe their popish inuocation of Angelles.

Rhemist. alleadge Tob. 12.12. to proue the offering of our prayers by Angelles. Answer, It is neither canonicall Scripture, nor agreeable vnto it: Fulk. annot. Coloss. 2. sect. 3.

The Protestants.

THe scripture alwayes maketh Christ our onely Mediator, neither Angelles nor Saints, by whome our prayers and all other spirituall sacrifices are of∣fered vnto God. Fulk ibid.

1 Hebrew. 13.15. Let vs by him offer the sacrifice of praise alwayes to God. 1. Peter. 2.5. You are an holy priesthoode, to offer vp spirituall sacri∣fices acceptable to God, by Iesus Christ. Ergo, Christ Iesus is our onely Me∣diator.

Secondly, Galatian. 3.19. The Lawe was ordayned by Angelles in the hand of a Mediator. Ergo, the Angelles are one office, and the Media∣tor another. Augustine sayeth: Quòd non aliquem ex Angelis dicit Me∣diatorem,* 1.4 sed ipsum Dominum nostrum Iesum Christum habes alio loco: vnus (inquit) Deus, & vnus mediator Dei & hominum, homo Christus Iesus. That the Apostle calleth not any of the Angels, but only Iesus Christ our Lord, Me∣diator, we haue in another place: There is one God, saith he, and one Media∣tor of God and man, the Man Iesus Christ.

AN APPENDIX OR THIRD PART of this question, whether Angelles or Saints know our heartes.

The Papists.

THe Angelles and other Celestiall spirites doe knowe our heartes and in∣warde repentance:* 1.5 And betweene the Angelles and the blessed soules of

Saintes, there is no difference in this case, the one being as highly exalted, and neere God, as the other, in whome and by whome only they see and know our affaires. Luke 15.10. There is ioy in heauen▪ in the presence of the Angelles ouer one sinner that repenteth. Ergo, they know our repentaunce. Rhemist. Lu. 15. Sect. 2.

Ans. 1 Our heartes and inward repentance are not knowen to the An∣gelles, but by the fruites, and true effectes thereof.

2 Although the elect, after the resurrection shal be like in glorie to the An∣gelles, yet it followeth not, that they shall be like in all thinges, much lesse that their soules now in heauen, be in all thinges like vnto the Angelles, whose pre∣sence and Ministerie God vseth in the preseruation of his chosen.

3 That all thinges done in the worlde may be seene in God, as in a glasse, is but a prophane speculation, and the deuise of an ydle braine. Fulk. ibid.

Argum. 2 Abraham had knowledge of things in earth, which were not in his time, as that they had Moyses and the Prophetes bookes, which hee ne∣uer sawe. Luk. 16. ver. 29. Rhemist.

Answere: First, In this narration many thinges are spoken parabo∣lically, out of the which we must not ground any doctrine not taught els where in scripture: for you may aswell say that soules haue fingers and tounges, and that elementall water wil quench hell fire, as that Abraham knew what books were written after his death.

Secondly,* 1.6 Albeit that the doctrine of the Church comprehended in the scriptures, might be reuealed to Abraham after his death, yet it followeth not, that he knew all thinges, as you affirme the saintes doe, by beholding the Maiestie of God. Fulk. annot. ibid.

The saintes therefore in heauen knowe so much as the Lord thinketh good to reueale vnto them, they knowe not all things.

The Protestants.

WE deny not, but that as Prophetes and holy men in this life, may knowe many secret thinges reuealed vnto them by the spirit of God, as Peter found out the secret fraude of Ananias, & Sapphirae: Eliseus being absent found out Gehezi his corruption: yea, hee could tell what was doone in the King of Syria his chamber: so the Lord may reueale vnto the saintes in heauen at his pleasure, some thinges done vpon earth. But that they receiued any such gift of God, to know all thinges done vpon earth, it is a great vntrueth, and cleane contrary to the scriptures.

1. Salomon sayeth in his prayer vnto God: Heare thou in heauen, in thy dwelling place, and giue vnto euery man according to his wayes, as thou know∣est

his heart, for thou onely knowest the hearts of all the children of men. 1. King. 8.39. Out of this place we thus reason, he only knoweth the heart, that is the Iudge of all men, and a rewarder of them according to their wayes: But the Lord onely is iudge. Ergo. Againe, the wordes themselues be plaine, that God onely knoweth the heart: so that what knowledge of secrets the Saintes haue, it is by reuelation, not by searching the heart.

Againe S. Paul saith: No man knoweth the thinges of man saue the spirit of man which is in him: so the thinges of God knoweth no man, but the spirite of God. 1. Corinth. 1.11. the Rhemist. aunswer that no man knoweth the secrets of the heart naturally, but by extraordinary gift he may, as the Prophets did. Ans. No man euer had or can haue a generall gift to know the heart, but when God seeth it good to reueale it: for otherwise the comparison holdeth not: The spirit of God onely knoweth the things of God: which also is giuen to men to know, but not by receiuing any gift, to search and looke into the nature and heart as it were of God (for then should they knowe all the secrets of God, which neuer any did:) but onely by reuelation of the spirite, which openeth Gods secrets vnto them, so farre as it is conuenient and needfull.

Euen after the same manner the spirite of God may reueale the secrets of the heart of man, not by giuing them a generall gift them selues to looke into the heart, as into a glasse, but by reuealing such thinges, when the Lord seeth it expedient.

Neither had the prophets an inherent gift and dwelling in them, to know secrets, but the worde of God was inspired into them at times, as they had neede, as we see in Nathan 2. Sam. 7.3.4. in Elisha. 2. King. 2.15. in Isaiah. 2. Kin. 20.4. And though Paul was taken vp into heauen, and sawe many secrets, yet he knew not all: for thus he saith of him selfe, If I knew all secretes: 1. Corinth. 13.2. Ergo, no man euer receiued this gift, to search the heart: but it is proper vnto God, who will not giue his honour to another.

2. Augustine saith, Nescire mortuos quid hic agatur dum hic agitur: that the dead know not what is done here, while it is in doing. But they vnderstand either by relation of those that departe this worlde, or els by the Angels: Non quidem omnia, sed quae sinuntur indicare: sicut Prophetae, nec hic omnia cognosce∣bant. sed quae illis essereuelanda dei prouidentia iudicarat. de cura pro mortuis. cap. 15. Neither do they know all things, but what God suffereth to be knowen, as neither did the Prophets knowe al things while they liued, but what God in his diuine prouidence thought good to reueale vnto them. I note out of this saying of Augustine, three thinges.

FIRST, What great vncertaintie of opinion heere is: Howe the dead should come by the knowledge of humane affaires, the Papists think they haue it by Gods gift: otherwhile they say, they see all thinges in God, as in a cleare glasse. Augustine sayeth, they knowe them by the Angelles, or by men newly departed this lyfe: so that it appeareth to bee but a meer conceit and imagi∣nation, that they haue any such knowledge, whereof there is no surer ground.

Secondly, Augustine saith, they know not things presently done, but afterward, contrarie to the Papists. Thirdly, they know not all things, as the Prophets also did not, but what the Lord reuealeth vnto them: wherein also he is contrarie to our aduersaries.

THE THIRD QVESTION CONCERNING THE worship of Angels, first in generall, then in par∣ticular, of inuocation.

The Papists.

THey say that the diuine honour and adoration due vnto God alone,* 1.7 is not to be giuen to Angels: But there is a religious reuerence, honour and adora∣tion, which is not to be denyed to Angels and Saints, Rhemist. annot. Apocalyps. 19. sect. 4.

1 Iosua fell downe before the Angel and worshipped, Iosua 5. Rhemist.

Ans. He worshipped not an Angel, but the Lord Christ himselfe the captaine of the Lords armie: for it was a diuine worship: He is bid to put off his shooes, as Moses was, when God appeared out of the fierie bush, Exod. 3. But a diuine worship (by your owne confession) is due onely to God, Fulk. annot. Coloss. 2.3.

2. 1. Timoth. 2.21. I charge thee before God and the Lord Iesus Christ, and his elect Angels, that thou obserue these things: Ergo, Angels may be adored and reuerenced, Rhemist.

Ans. Saint Paul maketh here the Angels witnesses of his waightie charge: so Moses calleth heauen and earth to witnesse, Deut. 30.19. may we therefore conclude, that he yeelded any religious worship to heauen and earth? Fulk. ibid.

The Protestants.

AS for due reuerence, which is of loue, not of any seruice, there is no question, but we ought to yeeld it vnto the Angels. But all religious seruice or wor∣ship is due onely to God, and whosoeuer man or Angel requireth, or receiueth any religious worship or seruice, vsurpeth that which is due vnto God, Fulk. Apocal. 19. sect. 4.

1 Apocal. 19.10. and 22.9. Iohn fell downe to worship the Angel: but the Angel suffered him not: See thou doe it not, (saith he) for I am thy fellowe ser∣uant, and of thy brethren, worship God: Ergo, Angels are not to be adored with any religious worship.

Rhemist. First, he forbiddeth him onely to worship him with diuine adora∣tion.

Ans. The words are generall: he sayth not worship God, with this kind of seruice: but worship God.

Rhemist. Secondly, you say, that Iohn so worthie an Apostle was not ignorant

of that poynt, that Angels were not to be worshipped as God: we may replye also, that if Iohn had knowne that this other kind of seruice was vnlawfull, he would not haue done it.

Ans. Iohn sinned not of ignorance, but of forgetfulnes, in this extasie of his mind, while he beheld the glorie of the Angel, as likewise through his frailenes and forgetfulnes he committeth the like againe, cap. 22. which Iohn would not haue done, being once before admonished, had he not presently forgotten himselfe: But the other error of worshipping the creature for the Creator, was too grosse an error for the Apostle.

Rhemist. Thirdly, he was deceiued in the person, taking the Angel for Christ, and therefore was not culpable at all in this fact, in giuing diuine honour to the Angel, for he sinned onely materially, not formally.

Ans. First, Iohn was not ignorant, that he was an Angel, and not Christ, for he sayth, he was one of the seuen Angels that had the seuen vials. Secondly, though he sinned of ignorance, yet was it a sinne: for the Prophet, which belee∣ued the olde Prophet, sinned grieuously, as it appeared by his punishment, though he did it ignorantly, 1. King. 13. Wherefore it is a grosse error of your Schoolemen, that say, a man sinneth not, if he worship the diuell in the shape of an Angel ignorantly.

Rhemist. Fourthly, the Angel would not receiue this worship at Iohns hand, whom he knew to be in great fauour with God, and greater then some Angel.

Ans. First, though hereafter the childrē of God shalbe made equall to the An∣gels in glorie, yet in this mortall life they must needes be inferiour, seeing Christ himself, in respect of his passion, was inferiour to the Angels, Heb. 2.9. Secondly, the Angel would not haue taken this homage at any other mans hands, beside Iohn: for he giueth a reason, that he is not only his fellow seruant, but also of his brethren. So for al their shifts and cauils, we strongly conclude by this example, that no religious honour ought to be giuen to Angels.

2 Honoramus Angelos, charitate non seruitute (sayth Augustine) nec eis tem∣pla construimus: We honour Angels with the duetie of loue, not of seruice, nei∣ther doe we build temples vnto them. Quod ergo colit summus Angelus, id co∣lendum etiam est ab homine vltimo. That therefore which is worshipped of the highest Angel, the man of lowest degree ought also to worship, De vera reli∣gion. cap. 55. Ergo, no worship due vnto Angels, but all vnto God.

THE SECOND PART OF THE INVO∣cation of Angels.

The Papists.

* 1.8THey hold, that it is lawfull to direct our praiers vnto Angels, Rhemist. Co∣loss. 2. sect. 3. Yea, and because they pray for vs, and deale with God to pro∣cure

mercie for vs, they may iustly be called our aduocates.

Angels are deputed for our protection (which is nothing but aduocation) Dan. 10.23. Math. 18.10. Rhemist. annot. 1. Iohn 2. sect. 5.

Ans. First, the argument followeth not: for the Angels at the appoyntment of God, may serue for our protection and defence, though they be not aduo∣cates for vs, to obtaine remission of our sinnes. Secondly, the places alleadged proue no such aduocation of Angels, but onely defence and protection. Dan. 10.23. The Angel was readie at the first praiers of Daniel, but he was letted a while. This proueth, that angels may knowe our praiers when it pleaseth God, and be ministers of his helpe vnto vs, which we denye not: not that they are our aduocates.

The Protestants.

THat angels are not to be worshipped, nor inuocated, as mediatours, inter∣cessors, or aduocates, the scripture speaketh euidently.

1 Coloss. 2.18. Let no man beguile you in the humblenes and worshipping of Angels: Ergo, not lawfull to pray vnto them, or to worship them.

Rhemist. The Apostle speaketh heere against the wicked doctrine of Simon Magus, that affirmed that the angels both ill and good, were mediators for vs vnto God, and against the superstition of the Iewes, that worshipped the angels by whom the law was giuen.

Ans. The Apostle condemneth both these superstitions, as likewise the po∣pish inuocation of angels: because all will-worship is forbidden, which is not after the prescript of Gods word, Coloss. 2.23. Fulk. in hunc locum.

2 If any man sinne, (sayth the Apostle) we haue an aduocate with the fa∣ther, Iesus Christ the Iust, he is the propitiation for our sinnes, Iohn 2.2. Ergo, Christ onely is our aduocate.

Rhemist. Christ is our aduocate in the highest degree, because by himselfe, and his owne merites, without the assistance of any other, he obtaineth pardon for vs. The other, as angels and Saints are as secondary intercessors, that obtaine not any thing by their owne merites, but onely through Christ.

Ans. First, he onely and properly is an aduocate that can pleade the iustice of his clients cause, which euery one that prayeth for vs cannot doe: for though the angels and Saints departed should pray for vs (which we knowe not by the scriptures) as our brethren vpon earth doe, yet should they not be mediatours and aduocates, but petitioners and intreators for vs, Fulk. ibid.

Secondly, we gather many strong arguments out of this place, for the sole sufficient aduocation of Christ. First, the Sonne is the best and onely sufficient aduocate with the father, therefore where we may haue free and bold accesse to the Sonne, Heb. 4.16. what need haue we of the seruants helpe? 2. He is the on∣ly aduocate that is iust and righteous before God: so onely is Christ, the angels

are imperfect in his sight, Iob. 4.18. Ergo. Thirdly, he must be our aduocate that is also the propitiation for our sinnes, Ergo, onely Christ.

Augustine saith, Dicitis, angelos nos colimus: vtinam illos coleretis, facile ab illis disceretis, illos non colere: But ye will say, ye worship not images but Angels: I would you did truely worship and reuerence them: for you should soone learne of the Angels, not to worship the Angels, in Psal. 96.

THE NINTH GENERALL CONTROVERSIE CONCERNING SAINTS DEPARTED.

THis Controuersie hath two parts: first, of those that being depar∣ted suffer some punishment after this life. Secondly, of those that are straight receiued to ioye in heauen. The first part hath two questions: first, of the place of darknesse, where the faithfull re∣mained till the comming of Christ, as the Papists imagine. Se∣condly, of Purgatorie.

THE FIRST QVESTION, OF LIMBVS PATRVM, where the Patriarkes were imagined to be.

The Papists.

* 1.9THey haue deuised and imagined in their foolish conceit foure infernall and subterrestrial places: Hell, Purgatorie, Limbus infantium, where children re∣maine dying without baptisme, and Limbus Patrum, where the Fathers were be∣fore Christs comming. These places they distinguish three waies: first by the situation: Hell is lowest, Purgatorie is next, Limbus infantium in the third place, Limbus Patrum vppermost. Secondly, they differ in measure of punishment, some of them haue poenam damni, and poenam sensus, a double punishment, both of losse, in that they are excluded heauen, and of paine also, as Hell, and Purga∣torie: the other two Limbi, are but dungeons of darknes onely, where they suf∣fer no other smart or paine, but are onely absent from God. Thirdly, they differ in time and continuance, say they, Hell and the dungeon of children shall abide for euer: but Purgatorie and the dungeon of the fathers are temporall: the one, that is, Limbus Patrum is many yeeres agoe dissolued: and Purgatorie also shall cease, say they, at the comming of Christ, Ballarm. de purgat. lib. 2. cap. 6.

This then is their opinion, that the Patriarkes and Prophets before Christs comming were not in heauen, but were kept in an infernall place of darknesse, yet without paine, and were deliuered by Christs descending into hell, Bellarm. de Christi anima. lib. 4. cap. 11. Rhemist. Heb. 9.8.

Argum. First, Heb. 11.40. God prouiding a better thing for vs, that they with∣out

vs should not be perfect: That is, (say the Rhemists) the Fathers of the law could not be admitted to the ioyes of heauen, till the Apostles and other of the new lawe, were associate with them, and a way made into heauen by the death and ascension of Christ, Rhemist. ibid.

Ans. First, by this reason the Patriarkes could not enter into heauen before the death of the Apostles, if there were no enterance found, vnlesse they were asso∣ciate with them. Secondly, if the way were not opened before Christs ascen∣sion, then the Patriarkes could not ascend before: where were they then al those 40. daies? for they were deliuered out of Limbus Patrum before Christs resur∣rection. Thirdly, there is therefore no such meaning of this place: but it is to be vnderstood of the resurrection, when as all the elect shall be consummate toge∣ther, and enter bodie and soule into heauen. Fulk.

2 Zachar. 9.11. I haue loosed thy prisoners out of the pit, where there is no water; That is out of Limbus Patrum, Bellarm. de Christi anima. lib. 4. cap. 11.

Ans. Augustine giueth a cleane contrarie sense of the place, by the pit with∣out water he vnderstandeth, Humanae miseriae siccam profunditatem & sterilem, vbi non sunt fluenta iustitiae, sed iniquitatis lutum:* 1.10 The drie and barren dungeon of humane miserie, where there are no springs of iustice, but the puddle and mire of iniquitie: That is, the Prophet speaketh of the deliuerance of the people from their cruel and vniust bondage and captiuitie.

3 1. Pet. 3.19. In the which spirit he also went and preached vnto the spirits that were in prison, which sometime had been disobedient in the daies of Noe. This place proueth euidently (sayth Bellarm.) that Christ descended into hell, and deliuered the fathers from thence, De Christi anima. lib. 4.13.

Ans. The place can haue no such meaning: First, by the spirit here the humane soule of Christ cannot be vnderstood, but is diuine power: for he was not quickned or restored to life by his humane soule, but by his diuine power his soule was ioyned againe to his bodie. Augustine also giueth another reason, why he cannot be said to be quickned or made aliue in spirit, that is, in his soule: for then he must haue died before in soule. But, Mors animae peccatum est, à quo ille immunis fuit: But the death of the soule is sinne, from the which Christ was free.

2 The Apostle speaketh onely of those which were incredulous and disobe∣dient, not of the faithfull, such as the Patriarkes were and Prophets. Yea (sayth Bellarm.) they might be vnbeleeuers at the first, but after repented before they dyed.

Ans. Then the Apostles comparison could not hold, if any were saued with∣out the Arke: for as then eight persons onely were saued, all without the Arke perished: so now without baptisme and faith of the Church (for by baptisme he vnderstandeth not the washing of water, but the inward grace of the spirit) none can be saued. If then any were saued out of the Arke, there may now also be saluation out of the Church. Augustine also sayth, Ii modò, qui non credide∣runt Euangelio illis intelligantur esse similes, qui tunc non crediderunt, cum fabrica∣retur

arca. They which now beleeue not the Gospell, are like to them which be∣leeued not then while the Arke was in making. And they which doe now be∣leeue and are baptized, are like to those which then were saued in the Arke. Augustine thinketh therefore, that they were incredulous persons, and vtterly perished both bodie and soule: And so is our opinion.

3 The text saith not, he went and deliuered, but went and preached: for Au∣gustine calleth it an absurd thing to thinke, that the Gospell was preached to them that were dead, which in their life time were incredulous: for if the Gos∣pell bee preached in Hell (sayth he) it would followe that it is not necessarie it should be preached here in the world, if men when they are dead, may heare it, and be conuerted. And againe, it would ensue (sayth he) that there should bee a Church in hell: for where the word is preached, there is a Church. Wherefore he concludeth, that it must needes be vnderstood of Noah his preaching in the spirit and power of Christ: Arcae fabricatio, praedicatio quaedam fuit. The building of the Arke was a kinde of preaching, Epistol. 99. So also he expoundeth that 1. Pet. 4.6. The Gospell was preached to the dead: Ex circumstantia loci apparet, eum intelligere eos, qui nunc mortui sunt, sed olim in vita Euangelium audiuerunt. Commentar▪ in epistol. ad Roman.

4 The text is not, that were in prison, but doth better beare this sense, that are: So the Apostles meaning is this, that they which were incredulous and diso∣bedient in time past, when Noah in the spirit of Christ, or Christ by his spirit in Noah preached to the world, were then destroyed in the flood, & now for their increduliti•• are punished in the prison of hell.

The Protestants.

THat the holy Patriarkes, Fathers and Prophets dyed in the same faith before the comming of Christ, which all true Christians doe now hold, and were presently receiued into the ioyes of heauen, and not kept in any infernall place or dungeon of darknes: thus it is proued.

1 They had all faith, and beleeued in Christ: yea, the same faith that is now preached: as it is defined by the Apostle, Heb. 11.1. They also by this faith ob∣tained remission of sinnes, Rom. 4.7. Blessed are they whose iniquities are forgi∣uen, as it is alleadged out of the Psalme: Ergo, they were blessed: but out of the kingdome of God there was no blessednesse to be found: therefore they also went to heauen.

2 If the heauens were not opened before Christs ascension, as the Rhe∣mists affirme: then none went to heauen before Christ ascended. But that is false: Henoch and Elias by their owne confession were taken vp into Paradise: so was the soule of the theefe vpon the Crosse. But Paradise is heauen, yea the third and the highest heauen, as S. Paul calleth it, 2. Corinth. 12.4. And so Au∣gustine expoundeth that place, Voluit Deus Apostolo demonstrare vitam, in qua post hanc vitam viuendum est in aeternū. The Lord would shew vnto the Apostle

that life, wherein, after this life, we shall liue and remaine for euer: De Gene. lib. 12.28. These three therefore went to Paradise, which is no infernall or place of darknesse, but a Celestiall habitation of ioy, light, and felicitie: They were not then in Limbo Patrum, in the dungeon of the Fathers. Wherefore we conclude, there was accesse to heauen before the ascension of Christ.

3 The Fathers and Patriarkes, before Christs comming, were in Abrahams bosome: but that was no infernall place or prison, such as they imagine Limbus Patrum to be. Augustine proueth, that it could not be membrum, or pars infe∣rorum, a member or part of Hell, or any infernall▪ place, as the Iesuits hold: First, the text saith, there is magnum chaos, a great gulfe, a great distance betweene, Luk. 16.26. and vers. 23. The rich man sawe Abraham a farre off: wherefore it is not like, that both those places should be infernall. Secondly, Abrahams bo∣some, was quietis habitatio, & faelicitatis sinus, a place of rest and blisse: but so is not any infernall place, where there is horror, and darknesse. Thirdly, the place where the rich man was, is called Hell, or infernall: there is no such thing sayd of Lazarus, that he was in any lower place: but aboue in some high and farre distant place: for the rich man is sayd to lift vp his eyes. Augustine then con∣cludeth: Ne ipsos quidem inferos vspiam scripturarum locis in bono appellatos re∣perire potui. Epistol. 99. I doe not finde that this word infernall, is taken any where in the scriptures in the good part. And therefore the bosome of Abra∣ham, being a place of rest, sayth he, cannot be any infernall place.

AN APPENDIX OR APPERTINANCE OF THIS question, concerning the apparition of Samuel.

The Papists.

THey hold opinion, that it was the very soule of Samuel that appeared at the [error 10] witches house at Endor vnto Saul: and vse it as an argument, to proue that the soules of the Patriarkes were not in heauen, but in some infernall place, be∣fore Christs comming, because Samuel ascended out of the earth, Bellarm. De Christ. anim. lib. 411.

Argum. 1. Because he that appeared to Saul, is called Samuel in the text. Augustine answereth: that the Images of things, are called by the names of the things themselues: as Genes. 41. Pharao sayd, he sawe eares of corne, and fat and leane kine in his dreame, when they were but the images of such things: So the diuell because he appeared in the shape of Samuel, Samuel himselfe is sayd to be seene: Ad Simplicianum lib. 2. quaest. 3.

Argum. 2. Ecclesiastic. 46: It is set downe as a commendation of Samuel, that he prophecied being dead, Ergo, it was Samuel indeed, Bellarm. De Purgat. lib. 2. cap. 6.

Augustine answereth, that this booke was not receiued into the Canon of the scriptures: It is not Canonicall, De cura pro mortuis. cap. 15.

Arg. 3. He telleth Saul things to come, as how the next day he should be o∣uercome, and slaine. But the diuell knoweth not things to come, Bellar. ibid.

Augustine answereth, Facile est & non incongruum: It is an easie matter with God, and not vnlikely, that some things should be reuealed to euill spirits, for the greater punishment of the wicked: for otherwise we might maruaile: Quo∣modo daemones agnouerint Christum, quem Iudaei non agnoscebant: How the diuels knewe Christ, whom the Iewes did not acknowledge: Ad Simplician. lib. 2. quaest. 3.

The Protestants.

THat it was not the soule of Samuel which appeared, who was now at rest; but the diuell in the likenes of Samuel, who also can transforme himselfe into an Angel of light: Augustine proueth by these foure arguments.

Argum. 1. Because the Witch or Pythonist vsed enchantments, vnto the which the soule of so holy a prophet was not subiect, Daemoniacis incantationibus vti videtur. De mirabilib. scriptur. 2. cap. 11. Bellarmine answereth: that Samuel preuented her enchantment, and came vp voluntarily.

Ans. The text is contrarie, vers. 11. for the woman first asketh Saul, whom she should bring vp, that is, by her charmes and incantations: and he sayd, bring me vp Samuel.

Argum. 2. Quomodo Saul &c. How could Saul obtaine to heare a Prophet speake from the dead, whom God vouchsafed not to answere by Prophets aliue? The text is, that God gaue him no answere neither by Prophets, nor by dreames, therefore I haue called for thee, vers. 15. Ergo, it was not Samuel, for then God should haue giuen him answere by Prophets.

Argum. 3. If it had been Samuel, he would not haue told a lye vnto Saul, saying, to morowe thou shalt be with me: Magno quippe interuallo separari bo∣nos à malis legimus: for we reade that the good are separated from the bad by a great distance after this life, as it appeareth in the storie of Diues and Lazarus. August. ad Simplician. ibid.

Bellarm. He sayth as much, as you shall be dead: noting the generall condi∣tion, not the particular state of the dead.

Ans. This phrase in scripture importeth, and implieth also the particular state of those that are departed, as 2. Sam. 12.23. Dauid saith of his child, I shall goe to him, he shal not come to me: And Luk. 23.43. Christ saith, This day shalt thou be with me in Paradise: In both places it signifieth to be in rest and ioye, in the same place, where they are, with whom they are sayd, they shalbe: Ergo, it must be so taken here.

Argum. 4. If it had been Samuel: Vtique vir iustus non permisisset se adorari, The iust man would not haue suffered himselfe to be adored and worshipped: as the diuell doth take it at Saules hands, to be worshipped of him. For the text sayth, he enclined his face toward the ground, and bowed himselfe, or worship∣ped: August. quaest. ex veteri. testam. 27.

THE SECOND QVESTION CONCERNING Purgatorie.

THe question hath three parts: first, whether there be any Purgatorie for soules to be purged & cleansed in after this life. Secondly, of other circum∣stances and matters that doe belong thereunto. Thirdly, of praier for the dead.

THE FIRST PART, WHETHER THERE BE any Purgatorie after this life.

The Papists.

THere is (they say) a certaine infernall place in the earth, called Purgatorie,* 1.11 in the which, as in a prison house, the soules which were not fully purged in this life, are there cleansed and purged by fire, before they can be receiued into hea∣uen: Bellarm. de Purgator. lib. 1.1. lib. 2.6. Rhemist. Matth. 12. sect. 6.

Argum. 1. Zachar. 9.11. Thou hast loosed thy prisoners out of the pit where was no water. Psalm. 66.12. We went through fire and water. These and such like places the Iesuite vnderstandeth of Purgatorie, Lib. 1. de Purgator. cap. 3.

Ans. First, the Iesuite brought this place before, to proue that there was Lim∣bus Patrum, and now he maketh it serue for Purgatorie: thus they can make the scripture to speake what they list themselues. But Purgatorie and Limbus Patrum, are two diuers, yea and contrary things: for the Limbus was onely for those that liued before Christ: Purgatorie began since: the Limbus was voyde of payne and punishment, so is not Purgatorie: wherefore if the Lake or pit in Zacharie signifie Purgatorie, it maketh nothing for Limbus: and if it serue for Limbus, then they misse of a place for Purgatorie. But indeede it signifieth no such thing: but is taken onely in that place for the affliction and miserie of this life, as we shewed out of Augustine. And so doth he also expound such and the like places out of the Psalmes: as Psalm. 86.13. Thou hast deliuered my soule from the lowest graue. Quid (sayth he) est lacus infimus, nisi profundissima mise∣ria, qua non sit profundior? What els (sayth he) is the lowest pit or graue, but the lowest degree of miserie, then the which there can be no greater?

Argum. 2. Luk. 8.55. Her spirit came againe and she arose. Christ raised the rulers daughter to life. This euidently sheweth that there is a third place be∣side Heauen and Hell: for the soules that are there cannot returne againe, Rhe∣mist.

Ans. Surely a goodly argument, the spirits of Lazarus and of the Maide re∣turned: Ergo, there is a third place: and why may you not thinke, that their soules were, whereas the soules of other righteous are? And why may not the

Lord bring at his pleasure, if it pleaseth him, the soules at rest into their bodies againe? Fulk. 8. sect. 5.

Argum. 3. Of all other they most insult, and beare themselues bolde vpon that place of Saint Paul, 1. Corinth. 3. which being rightly vnderstood, doth not helpe them anything at al: vers. 13. The fire shal trie euery mans worke. vers. 15. if any mans worke burne, he shall suffer losse, but he shall be safe himselfe, yet as it were through the fire. Bellarm. Rhemist. by fire here vnderstand the flames of Purgatorie; by wood, stubble, strawe; veniall sinnes, which must be purged by that fire, Rhemist. 1. Cor. 3. sect. 3.

Ans. First, by the precious matter here, as of gold, siluer, are not the workes of charitie vnderstood, but the preaching of sound doctrine: by straw, and stubble, and wood, and other combustible matter, the affectation of eloquence, and cor∣rupt teaching of the truth, yet holding the foundation: not veniall sinnes, as the Rhemists affirme: and this Bellarmine also granteth.

Secondly, fire is here taken allegorically, as the rest of the words are of gold, siluer, stubble: neither can it be taken for their Purgatorie fire; because it trieth the workes onely, not the persons, and all must be tried by this fire, as well those that build gold and siluer, as the other: but all shall not passe through Purga∣torie, by their owne confession. They are driuen to this shift, to graunt, that vers. 13. the fire is taken in one sense, namely, for the sentence and iudgement of God, and vers. 15. in another, that is, for the flames of Purgatorie. But who seeth not how absurd a thing this is, that in an allegorie the same word, and in the same place, should be so diuersly taken?

Thirdly, The day shall reueale it, that is, sayth Bellarmine, the day of the Lord at the comming of Christ: the Rhemists vnderstand the particular day of euery mans death; so well they agree together. But it is apparant, that this is the mea∣ning, that the day, that is, the time shall declare it: for God hath appoynted a time to examine euery mans doctrine by fire: which is nothing els but the iudgement of God by the fire of his word, whereby euery man, in the day of his calling and conuersion, shall knowe whether he hath preached aright or not: Fulk.

The Protestants.

THat there is no such place of Purgatorie after this life, but that here onely is the place of repentance, and to be reconciled vnto God: and that the soules departed are presently either receiued vp to heauen, or thrust downe to hell: thus it is proued out of the scriptures.

Argum. 1. The scripture maketh but two kinds of works, either good or euill, Ecclesiastes 12.14. But two sorts of men, he that beleeueth shall be saued, he that beleeueth not, shall be condemned. Mark. 16.16. But two places, hea∣uen and hell: Math. 25. Christ hath but two flockes, one of sheepe at the right hand, another of goates at the left: and he saith to the one, Come ye blessed:

to the other, Goe ye cursed. There are but two sorts of men, therefore but two places: Ergo, no Purgatorie.

Bellarm. There shall be indeede at the comming of Christ but two places, heauen and hell: Purgatorie shall haue an end.

Ans. First, you say your selues that there shall be two infernall places for euer, Hell for the wicked, and a Limbus for infants that dye vnbaptized, and heauen that maketh three, and now you say there shall be but two. Secondly, there are but two places now, because there are but two sorts of men, for the beleeuers are alreadie passed frō death to life, Iohn 5.24. The vnbeleeuers are alreadie con∣demned, Iohn 3.18. Thirdly, Augustine consenteth with vs, Non est vlli vllus medius locus, vt possit esse nisi cum diabolo, qui non est cum Christo: There is no middle or third place, but he must needes be with the diuell, that is not with Christ. De peccator. remiss. & merit. lib. 1. cap. 28. And againe, Tertium locum penitus ignoramus, imo nec esse in scripturis sanctis inuenimus: The third place be∣side heauen and hell, we are vtterly ignorant of, nay wee finde not in scripture that there is any.

Arg. 2. S. Paul saith, that euery man shall receiue the works of his bodie, ac∣cording to that which he hath done either good or euill, 2. Cor. 5.10. Therefore there is no place to cleanse and purge the soules of men after this life: for then they should not receiue according to the works done in their flesh.

Bellarmine sayth, that euen they whose sinnes are remitted after death, doe receiue nothing but that which was done in the flesh, for they deserued in their life time to be helped after death.

Ans. First, as for desert, we will shewe elsewhere, that it hath no place before God neither in this life, nor the life to come: for the scripture sayth, Blessed is he to whom the Lord imputeth no sinne: not who deserueth remission of sinnes, Rom. 4.6. Secondly, this deuised and friuolous distinction, doth not stand with the Apostles meaning: for he speaketh of things actually done in the flesh, not deserued to be done, and of the workes of the bodie, not of the soule, & of things perfectly done, not begun onely or in choate: and he vseth it as a reason to per∣swade men, euen while they liue, to be accepted of God, vers. 9.11. But if there might be any such helpe after death, there needeth no such hast presently to be conuerted vnto God.

Argum. 3. Apocal. 14.13. Blessed are the dead from henceforth that dye in the Lord, for they rest from their labours: Ergo, there is no Purgatorie: for all the godly departed are at rest.

Bellarm. First, it is not meant of all the godly, but onely of Martyrs, which dye for the name of Christ.

Ans. As to liue in Christ Iesus, is a phrase of scripture, & signifieth to liue god∣ly in Christ, 2. Timot. 3.12. so to dye in the Lord, signifieth to dye in the faith of Christ, 1. Thessal. 4.16. Therefore this place is vnderstood of all the godly.

Bellar. 2. This word (amodò) from henceforth, is not to be vnderstood straight after their death, but straight after the day of iudgement, thē they shalbe blessed.

Ans. First, by this reason none that are dead in Christ should be happie be∣fore that time. And yet by your owne confession, Martyrs are straightway re∣ceiued vp to heauen. Secondly, S. Iohn vseth this word elsewhere, to signifie from this time forward, as Iohn 1.51. Christ sayth to Nathanael, From hence∣forth you shall see heauen open.

Rhemist. Thirdly, it may be also vnderstood of the soules of Purgatorie, that are without danger of sinne and damnation, and are put in vnfallible securitie of their saluation, with vnspeakable comfort.

Ans. First, so the Saints liuing are blessed, being as well without feare of dam∣nation, Rom. 8.1. and are assured of their saluation, Rom. 8.16. Secondly, I pray you what rest or comfort can they haue, that endure greater paine then any in this life? And how can their consciences be quieted, seeing their soules are so af∣flicted? for bodies they haue none, whatsoeuer they suffer is in soule: how then can ioy and paine, comfort and horror be together in the soule? Fulk. ibid.

THE SECOND PART, OF THE CIRCVMSTAN∣ces and other matters belonging to Purgatorie.

The Papists.

[error 11] 1. THey say, it is an article of faith, to beleeue that there is a Purgatorie, and that he, which beleeueth it not, is sure to goe to Hell, Bellarm. lib. 1. de pur∣gatorio. cap. 11.

The Protestants.

WE hold, that it is not onely an article belonging to the faith, but contrarie to it: and that though there were a Purgatorie, yet it should not be ne∣cessarie to saluation to beleeue it. First, because the scripture hath not determi∣ned it, which containeth all things necessarie to saluation. Secondly, the Greeke Church holdeth it not to this day: they confesse no Purgatorie, though they pray for the dead: it were a hard matter therfore to pronounce them damned. Third∣ly, Augustine doubted of it: He sayth, that there should be some such place after death, non incredibile est, it is not incredible, & vtrum ita sit, quaeri potest, & aut inueniri aut latere fideles potest: whether it be so or not, it may be enquired, and it may either be safely found out, or remaine hid and vnknowne to the faithfull: Enchirid. 69. Augustine saith, A faithfull man may safely be ignorant of Pur∣gatorie.

The Papists.

[error 12] 2. THey say, they onely goe to Purgatorie, that dye in their veniall and light transgressions, or which haue their sinnes remitted, but not satisfied for the punishment, Bellarm. lib. 2. de Purgat. cap. 1.

The Protestants.

FIrst, we denye that any sinnes are of their owne nature veniall, as they af∣firme; for the wages of al sinne, without the mercie of God, is death, Ro. 6.23.

Secondly, what equitie should there be in this, that veniall sinnes should be pu∣nished with the hellish fire of Purgatorie, that exceedeth al the afflictions of this life, yea and a longer time then any man liueth vpon earth; for the Pope taketh vpon him to pardon for thousands of yeeres: and yet mortall and deadly sinnes (as they call them) may be satisfied for here, where neither the penance can be so grieuous, nor so long? Thirdly, the sinne once remitted, there remaineth no punishment, Mark. 2.5. Christ saith to the sick of the palsie,

Thy sinnes are for∣giuen thee: and vers. 10. That ye may knowe that the Sonne of man hath autho∣ritie on earth to forgiue sinnes, I say vnto thee, arise, take vp thy bed and walke.

The releasing him of the punishment of his bodie, was a signe that his sinnes also were forgiuen, and the sinne being remitted, the punishment also ceaseth. Wherefore who so leaueth the world without sinne, is no more guiltie of any punishment.

The Papists.

3. THe soules in Purgatorie doe neither sinne any more, neither can they me∣rite. [error 13] Ecclesiastes 9.5. The dead knowe nothing at all, vers. 10. there is nei∣ther worke, knowledge, nor wisedome in the graue, Bellarm. cap. 2.

The Protestants.

WE say, that if there were any such place as Purgatorie, the soules there tor∣mented, must needes both increase in charitie and righteousnes, because the more they are purged the more pure they are, and the lesse drosse is in them: and being in vnspeakable torments, they cannot choose but tremble and feare, yea and also be disquieted in their soules, as the Saints were sometime in their afflictions here vpon earth: and therefore cannot be without sinne: for feare hath painfulnes, as the Apostle saith, and he that feareth is not perfect in loue, 1. Iohn 4.18. Ergo, a seruile or slauish feare is sinne. That place alleadged doth not onely take away meriting or working from the dead, but all knowledge and vnderstanding. And it is spoken in the person of the Epicure and sensuall man, that thinketh that the dead knowe nothing.

The Papists.

4. THey affirme, that the soules in Purgatorie are certaine of their saluation in [error 14] the midst of their torments: for euery soule departed, straight after death receiueth sentence of life or death, Bellarm. cap. 4.

The Protestants.

Ans. FIrst, that euery soule is iudged presently after death, we grant: and it maketh strongly against your Purgatorie: for the sentence giuen is ei∣ther of death or life: and the sentence being giuen is accordingly executed: so

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that they which receiue sentence of life goe presently to heauen, the other to hell. For to what purpose els should the sentence be giuen, if it be not straight∣waies in force? So S. Paul saith, that they which looke to be clothed with their house from heauen, shall not be left naked or vnclothed, 2. Cor. 5.2, 3, 4. But if some soules ordained to life eternall, should pause a while in Purgatorie, being vnclothed of their flesh, they should be left altogether naked, hauing not yet receiued their clothing from heauen. Secondly, where there is securitie of sal∣uation, there is the greatest comfort & ioy that can be: how then can the soules in Purgatorie be so grieuouslie tormented, which cannot be els where then in their conscience? for as for the whipping, scalding, freezing of soules in Purga∣torie, they are but old wiues fables: the ioy then of the soule is in the conscience, so is the sorowe: how then can both these be matched in the soule together, to haue vnspeakable ioy, as also to feele most horrible paine?

5 In these poynts alreadie set downe, our aduersaries we see are bold to de∣fine certainly of Purgatorie: but there are as many poynts, and somewhat more, which they leaue in doubt and vncertaine. First, where Purgatorie should bee: Bellarmine gesseth it is in the bowels of the earth next to hell, cap. 6. so doe the Rhemists, Luk. 16. sect. 8. But they doe not all agree, neither hath their Church defined it. Secondly, they cannot tell how many yeeres Purgatorie endureth, whether an hundred, or two hundred, or thousands of yeeres. Thirdly, they can not tell certainly whether it be materiall fire which burneth in Purgatorie, but they say it is probable. Fourthly, neither cā they shew how corporall fire should worke vpon the soules in Purgatorie, being spirituall and incorporall, Bellarmine cap. 12. Fiftly, they are vncertaine whether the diuels or angels be the tormen∣tors in Purgatorie, cap. 13. Sixtly, whether the paine of Purgatorie be at all time alike, or by little and little slaked toward the end, and whether it doe exceede all the paines and sorowes of this life, they yet remaine vncertaine, and are not able to determine, Bellarm. lib. 2. de purgat. cap. 14. Let vs leaue them therefore with their vncertainties, and brainsicke phansies: for the vaine inuentions and ima∣ginations of men haue no end, but are fitly by the Prophet cōpared to sparkles, that leape out thick out of the fire, but are soone extinguished: Walk, saith the Prophet,* 1.12 in the light of your fire, and sparkes that you haue kindled: that is, as the sparkes giue but a dimme light for a man to walke by, he may stumble and grope about still for all that light: euen so, no maruaile if the Papists doe wan∣der vp and downe in their imaginations, walking by the light and sparkles of their phantasticall and mathematicall fire of Purgatorie.

THE THIRD PART, WHETHER THE PRAIERS OF the liuing, or any other workes of theirs doe profite the dead.

The Papists.

* 1.13THeir opinion is, that the praiers of the liuing are neither auailable for the Saints in heauen, for they neede them not, not for the damned in hell, for

they cannot be helped, but onely for the soules tormented in Purgatorie, who doe finde great ease, say they, by the praiers of the liuing, and therfore we ought to pray for them, Bellar. lib. 2. de purgator. cap. 15.18. Rhemist. annot. 2. Thessal. 2. sect. 19.

Argum. 1. Christ while he liued, profited the dead, for he raised to life the ru∣lers daughter, Math. 9. the widdowes sonne, Luk. 7. and Lazarus, which were dead: therefore euen so the members of Christ ought one to helpe another, the liuing the dead, Bellarm. cap. 15.

Ans. First, is not here a strong argument, thinke you, Christ raised Lazarus and some others from death to life, Ergo, we ought to pray for the dead? for it followeth not, that vpon the miraculous workes of Christ, we should build the ordinarie dueties of Christians: Augustine would haue told you that Christ is not to be imitated in such workes: Non hoc tibi dicit, non eris discipulus meus, nisi ambulaueris supra mare, aut nisi suscitaueris quatriduanum mortuum: He saith not vnto thee, Thou shalt not be my disciple, vnlesse thou walke vpon the sea, & raise one that hath been dead foure daies: But, Learne of me: for I am humble and meeke. Secondly, if prayer for the dead be vnto vs, as the raising of the dead was to Christ: then, as all the dead are to be praied for, so Christ should haue rai∣sed againe all that went then to Purgatorie, or els, by your conclusion, he failed in charitie, as we doe now, if we pray not for the dead, as you beare vs in hand. Thirdly, though the Saints departed, and the faithfull liuing are members of the same bodie, and so are bound in loue one to the other, yet it followeth not, that one should pray for the other. They with vs, and we with them doe wish and long to see the redemption of the sonnes of God accomplished, Reuel. 6.10.22.20. But charitie bindeth vs not one to pray for another, because we knowe not one the particular needes of another. Nay, to pray for any departed, is against the rule of charitie: for loue beleeueth all things, and hopeth all things, 1. Co∣rinthians 13.7. Wee ought to hope the best of the dead, that they are at rest: but in praying for them, wee presuppose they are in miserie, and so neede our prayers: therefore wee hope not the best of them, as charitie willeth vs.

Argum. 2. Iohn 5. vers. 16. The Apostle sayth, There is a sinne vnto death, for the which a man ought not to pray: that is, deadly sinne, wherein a man dyeth without repentance: but for other sinnes not vnto death, where∣of men repent themselues, it is lawfull to pray: Ergo, we may pray for those that are departed not in deadly sinne: for this place is properly to be vn∣derstood of praying or not praying for the dead: because so long as a man liueth he may be prayed for, because all sinnes are pardonable in this life, Rhe∣mist. ibid.

Ans. First, a sinne vnto death is not onely finall impenitencie, but sinne also against the holy Ghost, such as was the sinne of Iudas, and of the Pharisees. Se∣condly, though we should vnderstand it of finall impenitencie, yet it is but a so••y argument, some of the dead ought not to be praied for: Ergo, the rest may,

Thirdly, the text cannot be vnderstood of praying for the dead: for the text sayth not, If any man see that his brother hath sinned not vnto death, but, If he see him sinning: but the dead doe neither sinne, nor are seene to sinne. Fourthly, whereas you say, that all sinnes are pardonable in this life, our Sauiour Christ saith contrary, that the sinne against the holy Ghost can neuer be forgiuen, nei∣ther in this world, nor in the world to come. Plura. apud. Fulk. ibid.

The Protestants.

TO pray for the dead, is a worke neither pleasing before God, because he hath no where commanded it, nor auailable for them that are departed, because they haue their iudgement alreadie. While we liue, let vs one pray for another, but when we are gone, the praiers of the liuing helpe vs not.

Argum. 1. The ground of this popish opinion of prayer for the dead, is their superstitious deuise of Purgatorie: for none els doe they hold it lawfull to pray for but for the soules onely in Purgatorie. But there is no Purgatorie, as we haue shewed before, after this life: our purging is onely in this life: Christ hath by him selfe purged our sinnes. Hebr. 1.3. Christ his bloud is the chiefe and onely pur∣gation of our sinnes: there are also other inferiour and ministeriall purgings, whereby that onely soueraigne purging is made beneficiall, and applied vnto vs: as the inward operation and worke of the spirit is compared to fire, Math. 3.11. 1. Corinth. 3.13. There is also a purging fire of affliction compared by the Prophet to fullers sope, Malach. 3.3. There also shall be a third purging fire in the day of the Lord, 1. Pet. 3.7. when as the corruption and mortalitie of our bodies shall be purged away, and then shall our mortalitie put on immortalitie, 1. Corinth. 15.53. Other Purgatorie after this life we acknowledge none. Seeing then that there are no soules in Purgatorie, and for none els it is lawfull to pray but for the soules tormented in Purgatorie: it followeth, that we are to pray for none at all that are dead.

Argum. 2. No prayer is acceptable to God without faith. We must pray without wauering and doubting, Iames. 1.6. But so can we not pray for the dead: for we cannot tell in what case they are for whom we pray, whether they be in heauen, hell, or purgatorie, and therefore we cannot assure our selues that our prayers are heard, but must needes pray with great doubting and wauering of the mind: Ergo, such praiers are in vaine, Iames 1.7.

Argum. 3. Our praiers profite not the dead, because there is no place after this life for repentance or remission of sinnes: for this should be the end and in∣tendment of our praier, that they might be released of their sinnes, and eased of their paine. There is no remission of sinnes after death, because there is no true repentance: repentance there is none, because there can be no amendment of life, which alwaies followeth repentance: for Iohn Baptist that was a preacher of repentance, bid not onely the people to repent, but to bring forth fruites worthie repentance, Math. 3.2.8. So saith the Prophet Ezechiel, If the wicked

will returne from his sinnes, and doe the thing that is lawfull, he shall liue and not dye, 18.21. There are two parts then of repentance, as Isay sayth, Cease to doe euill, learne to doe well, 1. Isay. 16.17. But there is no place of working out of the bodie: Ergo, then no repentance.

To this Augustine agreeth: Non est apud inferos poenitentia ad salutem pro∣ficiens, ecce nunc tempus est salutis, nunc tempus remissionis. In hac vita poenitentiae tantum patet libertas, post mortem nulla correctionis est licentia: De tempor. serm. 66. In hell, or among the dead, there is no repentance vnto saluation: behold now is the time of saluation, the time of forgiuenes: In this life onely haue men libertie to repent, after death there is no place for amendment. What is become now (I pray you) of your Purgatorie repentance? after this life there is no salua∣tion to be had, because there is no remission of sinnes: no remission of sinnes, because there is no repentance: there is no repentance, because there is no a∣mendement.

Rhemist. Our Sauiour saith, Math. 12.32. that blasphemie against the spirit shal neither be forgiuen in this world, nor the world to come: Ergo, some sinnes may be forgiuen in the world to come.

Ans. Mark expoundeth Mathew: He saith, It shall neuer be forgiuen, Mark. 3.29. So that not to be forgiuen either in this world or the world to come, is no∣thing els, but neuer to be forgiuen: for if it be not forgiuen in this life, it shall ne∣uer be forgiuen.

Bellarm. Yea, but Mathew must expound Marke, because he setteth it downe more fully, and Marke doth but abridge the Gospell written by S. Matthew, De Purgat. lib. 1. cap. 4.

Ans. But why should not Mark rather expound Mathew, seeing he writ after him? and we vse to expound the former writers by the later, not contrariwise.

AN APPENDIX OR AN APPERTINENCE TO this part, concerning the burials and funerals of the dead.

THere are certaine poynts, wherein there is no great variance or dissension betweene vs. First, we confesse, that it is meete and conuenient, that the bo∣dies of Christians, being departed, should after a seemely and comely manner be brought to the graue: as Dauid commendeth the men of Iabesh Gilead, for burying the bodie of Saul, 2. Sam. 2.5. The brethren also tooke the bodie of Stephen & buried it, Act. 8.2. Secondly, it is not to be denied but that lamentatiō and sorow may be made for the dead, obseruing S. Pauls rule, that We mourne not as those that haue no hope, that is, excessiuely, 1. Thess. 4.13. where S. Paul doth not simply forbid Christians to sorow, but not as the Gentiles. The brethrē also made great lamentation for Stephen, Act. 8.2. Thirdly, we doe also graunt, that according to the diuers customes of coūtreys, it is not vnlawfull to vse some comely rites and ceremonies in the buriall of the dead; not for religion, but for orders sake: as among the Israelites, the mourners were wont to goe about in

the streetes, Ecclesiast. 12.5. And Christ commended the woman in the Gos∣pell, for anoynting of him against his buriall, Mark. 14.

But beside these poynts by vs confessed, and acknowledged; there are other more waightie matters, as touching the order of funerals, wherein we worthily and iustly dissent from our aduersaries.

[error 16] 1 They doe attribute much to the places where men are buried, as in Chur∣ches, and Churchyards, but especially vnder the Altar, Rhemist. as the soules of the righteous doe rest in Christ, who is that altar, vnder the which the Apostle sawe the soules of Martyrs: so for the correspondence to the place in heauen, their bodies are commonly layd vnder the altar, where the sacrifice of the body of Christ is daylie offered, Annot. Apocalyps. 6. vers. 9.

Ans. The altar of the Crosse was the onely place where the bodie of Christ was sacrificed: neither need it to be often offered in sacrifice, but it sufficed once onely to haue been done, Heb. 9.25.27. And in the Communion, we acknow∣ledge no sacrifice, but of praise and thanksgiuing. Heb. 13.15. It is kept onely in remembrance of the death of Christ, 1. Cor. 11.25. And how should it be auaile∣able for the dead, seeing it profiteth not all the liuing, but onely those that are present, which doe eate and drinke the holy elements of bread and wine in re∣membrance of the bodie and blood of Christ giuen and shed for them? So saith the scripture, Doe this, as oft as you doe it, in remembrance of me, 1. Cor. 11.25. The doers therefore, agents, and receiuers, haue the present benefite, not they which are absent: how then can the dead receiue any solace by it? It profiteth then not a whit to be layd in Churches, or Churchyards, or other hallowed pla∣ces, as they call them: for all places are alike: neither helpeth it the dead to be buried in one place more then another: for God shall command the sea, and all other places to giue vp their dead, Apocalyps. 20. The very heathen did confesse as much: one sayth, It skilleth not, humíne, an sublimè putrescam: whether I rot vnder,* 1.14 or aboue the ground. And another thus writeth, Coelo tegitur, qui non ha∣bet vrnam:* 1.15 Heauen is a couering to him that hath no other coffin. It were a foule shame then for Christians, to exceede the very Gentiles in their superstitious conceits. Augustine sayth, Si aliquid prodest impio sepultura preciosa, oberit pio vilis, aut nulla:* 1.16 If sumptuous funerals profite the wicked, then homely or no bu∣rials doe hurt the godly. Therefore as it helpeth not a wicked man to be buried in one place, more then another, so it doth not hinder or hurt the godly and righteous man.

2 We condemne also their superstitious ceremonies which they vse at their [error 17] funerals, as the burning of Tapers, which signifieth, say they, that the soules of the dead are aliue, Bellarm. de purgator. lib. 2. cap. 19.

Ans. First, this superstitious vse of setting vp candles, was directly forbidden in the Elibertine Councel, Canon. 34. Of the like sort also were other supersti∣tious vsages, as the going about of the belman to will the people to pray for their soules, the ringing or iangling of bels to bring their soules to heauen, with queere songs and other melodie to commit the bodies to the ground, and com∣mending

their soules to the protection of Saints. We denie not, but comely and decent orders, voyde of superstition, may be vsed, according to the fashion of the countrey: as Iacobs bodie was embaulmed after the manner of the Egyp∣tians, Genes. 50.2. At the buriall of their Kings, the Israelites vsed to burne o∣dors, Iere. 34.5. The Iewes manner was to wash the bodies of the dead, to winde it vp in a linnen cloth, and burie it with spices and odors: So our Sauiours bodie was buried after the manner of the Iewes, Iohn 19.40. We reade also that Io∣seph was put into a coffin or chest, Genes. 50.26. Of these and the like customes, Augustine giueth a rule, writing vpon those words in the Gospell, Iohn 19.40. As it was the manner of the Iewes to burie: Non mihi videtur Euangelista sic frustra dicere voluisse: ita quippe admonuit, in huiusmodi officijs, quae mortuis ex∣hibentur, morem cuius{que} gentis esse seruandum: in Iohann. tract. 120. Me thinketh the Euangelist sayd not thus without cause: hereby letting vs to vnderstand, that in performing such dueties of buriall to the dead, the manner and custome of euery countrey is to be kept.

The Iewes also had a custome, with some companie or frequencie of people, to bring their dead to the ground, Eccle. 12.5. And in the while, to vse some ad∣monition to the people concerning death and mortalitie which came in by sinne, and of the wrath and mercie of God. Syrus. interp. in Mark. 14.3. Neither doe we see, why it is not lawfull now among Christians, at funerals and burials, to haue some godly sermon and exhortation, to put the people in mind of their end, and to comfort them with the hope of the resurrection, as also to giue God thankes, for those his faithfull seruants, that did glorifie him by their life, and by their godly departure. This seemeth also to haue been the commendable cu∣stome of the Church in ancient time: as Augustine writeth thus, Exposit. in Psal. 103. part. 1. Pauca nos cogit dicere temporis angustia, quod & nouit charitas ve∣stra debere vos exequijs fidelis corporis solenne obsequium. The shortnes of the time causeth me to be briefe, and you know, that we are to performe a solemne dutie to the bodie of our faithfull brother. The sermon seemeth to haue been made at some funerall. The Iewes also, the buriall being ended, did comfort those that mourned, and eate and dranke with them, and gaue them the cup of consola∣tion, Ierem. 16.7. Iohn 11.31. Both which customes may be kept and retained without any superstition. But other customes and ceremonies, that doe sauour of impietie, and doe any way implye prayer or commendation of the soules of the dead, ought to be left and abolished.

3 Another abuse in popish funerals, is their superstitious and often remem∣brance of the dead: for they haue their weekes mind for the dead the seuenth [error 18] day, nay their halfe weekes mind the third day, their moneths mind the thirtith day: and beside, their anniuersarie or yeeres minde. I pray you what neede all this? Where doe they finde, that wee should mourne for the dead a mo∣neth, thirtie dayes together, much lesse a whole yeere? Ioseph mourned but seuen dayes for his father, Genesis 50.10. So did the Gileadites for Saul, 1. Samuel 31.13. The Egyptians in deede mourned threescore and tenne

daies, when Ioseph mourned but seuen: that we may see a manifest difference betweene the moderate mourning of the faithful, and the excessiue lamentation of infidels. But the popish yeeres mindes doe farre exceede the Egyptians stin∣ted mourning: there being fiue times 70. daies in a yeere. Yet yeerely stipends, erected for weekely, monethly, quarterly, or yeerely sermons we mislike not: being ordained for the instruction of the people, without any relation to the soules of the dead, otherwise, then to giue God thankes for them, and those good things which the Lord wrought by them.

[error 19] 4 They doe greatly erre and are deceiued, in holding it to be a meritorious worke, which is performed in the buriall of the dead: alleadging to this purpose that place, 2. Sam. 2.5. where Dauid sent messengers to the men of Iabesh Gi∣lead, saying, Blessed are ye of the Lord, that you haue shewed such kindnes vnto your Lord Saul and haue buried him: therefore now the Lord shewe mercie and truth vnto you, Bellarm. cap. 19.

Answere. There can be no such conclusion gathered out of these words: The Lord will shewe mercie, according to his truth and promise, to those that are mercifull: Ergo, it is meritorious to be mercifull: for here the reward dependeth of Gods promise and truth, not vpon the worthines of the worke: Indeed Da∣uid saith, as it followeth in that place, I will recompence this benefite, because you haue done this thing. They might deserue kindnes at the hands of Dauid, because one good turne requireth another: but before the Lord there is no me∣rite or desert. Secondly, to burie the dead is a worke of charitie, and therefore commanded, as all other dueties of charitie are. The things then commanded, we doe of duetie, we are bound to doe them: Ergo, they are not meritorious: So saith our Sauiour Christ, Doth the master thanke his seruant for doing that which he was commanded? I trow not, Luk. 17.9.

[error 20] 5 In their funerals and suffrages for the dead, they doe make great diffe∣rence betweene the rich and the poore: for they say, it is possible that so many prayers and suffrages may bee made at once for the dead, that their soules may at once be deliuered out of Purgatorie, Et ideo in hoc solo casu melior est conditio diuitis, quàm pauperis, quia habet vnde suffragia fiant pro ipso. And there∣fore in this case onely the estate of the rich is better then the poore, because he hath wherewithall suffrages should be made: that is, able to giue great legacies, and bequests to that end: Albert, mag. de officio miss. tract. 3. Againe, they haue greater respect vnto the Pope departed, then any other: for the first day there must be 200. Masses read for his soule, and for nine daies after an 100. Masses euery day, Tilemann, de primat pontif. error 86.

Ans. Where doe they reade in all the scriptures, that the rich in matters of the soule should be preferred before the poore? nay, the scripture saith plainly, that God is no accepter of persons, Act. 10.34. And S. Iames saith, We ought not to regard a rich man that weareth goodly apparell, hauing a gold ring, before a poore man in vile apparell: 2. vers. 2. Where also doe they learne to pray for

none but for those, for whom they are hired to pray? And if praier be a worke of charitie, and if by their praiers they can deliuer mens soules out of Purgato∣rie, why doe they not extend their charitie to all in praying for them?

What if the rich Glutton, and poore Lazarus were aliue now, or these po∣pish Masse-mongers had liued then: would they haue been bought for money to haue prayed for the rich mans soule, and let Lazarus alone? It is like they would. But surely all their Masses should neither haue profited the one: nor the want of them haue hindered the other. Marke, I pray you, what Augustine saith: Praeclaras exequias in conspectu hominum purpurato illi diuiti turba exhibuit fa∣mulorum:* 1.17 sed multò clariores in conspectu domini vlceroso illi pauperi ministerium praebuit angelorum: A goodly funerall did the friends and seruants make for the rich man arayed in skarlet in the sight of the world: but a more blessed buriall had the poore man in the sight of God, by the ministerie of the angels. There∣fore there is no respect of persons to be had among the dead: neither haue the rich any greater priuiledge for the multitude of suffrages, then the poore that wanteth them: for no doubt the rich mans executors spared for no cost; Masses, Trentals, Diriges they had enough, if they were then to be had: yet for all this stirre his soule went to Hell, and Lazarus soule was by the angels caried to heauen, that had none of this geere.

6. Lastly, if there were no other thing to be misliked in their Funerals, this were sufficient to condemne them as abominable; that they thinke, their sing∣ing, [error 21] chaunting, ringing, giuing of dole and almes to the poore, and all o∣ther their superstitious customes doe helpe and profite the dead: Bellarm. ibid.

Augustine giueth two reasons of this duetie to be shewed in the burying of the dead. First, Corpori humando quicquid impenditur, non est praesidium salutis, sed humanitatis officium. What duetie is performed in enterring the bodie, is an officious worke of humanitie, not any reliefe for the health of the soule. Se∣condly, sayth he, Corpori mortuo, sed tamen resurrecturo, impensum huiusmodi of∣ficium, est quodammodo eiusdem fidei testimonium:* 1.18 This Christian duetie be∣stowed in burying the dead bodies, which shall notwithstanding rise againe, is a liuely testimonie in vs of the same faith. That is, we doe carefully commit the bodies of Christians to the ground, knowing that they are not lost, but shall rise againe: but as for the dead themselues, they receiue no benefite at all. Cu∣ratio funeris, pompae exequiarum, viuorum sunt solatia magis, quàm subsidia mor∣tuorum: This great prouision for funerals, this great pompe of burials,* 1.19 they are comforts for the liuing, not helpes to the dead. Impleant ergo homines ista erga suos postremi muneris officia, & sui leuamenta moeroris: Let men therefore per∣forme this last duetie to their friends, which is also a great lightening of their griefe: Ergo, funerals profite not the dead, but comfort the liuing: yea, it is called the last duetie, which is performed at burials: If it be the last, then there is no duetie afterward to be done: therefore prayers also are superfluous: for if it were needfull to pray for the dead, then the last duetie should not be in the

buriall, another comming afterward. And thus much also concerning the man∣ner and order of funerals.

THE SECOND PART OF THIS CONTRO∣uersie, of the Saints departed that are in ioye and blisse.

THis controuersie standeth of these seuerall questions.

1. Of the blessed estate of the Saints in heauen, and of the Canonizing of them vpon earth.

2. Of the adoration of Saints: First, whether they be to be adored or not, and whether it be lawfull to sweare by them. Secondly, of the diuers kinds of wor∣ship. Thirdly, of the worship of Saints vpon earth.

3. Of the inuocation of Saints: whether they pray for vs and vnderstand our praiers.

4. Of the adoration, translation, keeping of reliques, and of the miracles wrought by them.

5. Of Images, and the signe of the Crosse, & other matters thereto belong∣ing more particularly handled.

6 Of Churches: the forme, vse, ornaments, dedication of them, and such like.

7 Of Pilgrimages and Processions.

8 Of holy and festiuall daies, the Lords day, Saints daies, and of Lent.

9 Of the Virgin Mary, her conception, vowes, assumption, worship, merites. Of these now in order.

THE FIRST QVESTION CONCERNING THE blessed and happie estate of the Saints departed.

THis question hath two parts: First, of their blessednes which they haue be∣fore God in heauen. Secondly, of the publishing or making knowne their blessednes before men, which they call the canonizing of Saints.

THE FIRST PART OF THE BLESSED estate of the Saints before God in heauen.

The Papists.

BEllarmine taketh great paynes, Lib. 1. De Sanctis, in sixe long chapters toge∣ther, to proue, that the Saints departed doe presently enioy the sight of God, and doe enter into blisse, and that their soules forthwith are receiued into hea∣uen, and are not kept in any secret by-places till the day of iudgement. But all this while he sighteth with his owne shadowe: for we grant, as much as he pro∣ueth, that the righteous are with Christ so soone as they are loosed from their

bodies, as Christ sayd to the theefe vpon the Crosse, This day thou shalt be with me in Paradise, Luk. 23.42. See also to this purpose, Philipp. 1.23. 2. Corinth. 5.1. Heb. 12.22. All these places doe euidently proue, that presently after their de∣parture, the soules of the faithfull doe enioy the presence of Christ, and the ce∣lestiall companie of the Angels in heauen. Yet our aduersaries stay not heere, neither are contented with this, that the Saints are blessed: but proceede fur∣ther, and giue them a full possession of blessednesse, making no difference be∣tweene [error 22] them and the Angels in glorie, but affirme that they are as highly exal∣ted as the Angels are, Rhemist. annot. Luk. 15. sect. 2. And Bellarmine therefore taketh vp Caluine, because he saith, the Saints are yet in hope and expectation of the perfect fruition of glorie, Cap. 1. lib. 1. De Sanctis.

The Protestants.

WE confesse, that the Saints in heauen are alreadie a 1.20 blessed: yet they looke for the full accomplishment and perfection of their glorie, when as their bodies shall be glorified in the resurrection: Then it is sayd, they shall be like the Angels, and yet not in all things: much lesse are their soules now equall to the Angels in glorie, Fulk. ibid. annot. Luk. 15. sect. 2.

Argum. 1. The Saints shall be as the Angels, but not before the resurrection, Math. 22.30. Neither can it be proued out of that text, that they shall then be equall to the Angels in all things: for it is not all one to say; they shall be as the Angels, because they shall then neede no marriage, as to say they shall be equal to the Angels in all things. Apocalyps. 6.10. The soules vnder the altar doe crie, Lord, how long! Ergo, they are in expectation of greater glorie. And reason al∣so giueth as much, that the bodie and the soule being ioyned together in the kingdome of God, shall make a fuller weight and measure of ioye.

Argum. 2. The wicked spirits and damned soules, haue not yet their full and perfect torment: Ergo, neither the Saints their perfect ioye. The diuels are now tormented, and kept in chaines of darknesse, 2. Pet. 2.4. Iud. 6. But their full dam∣nation is reserued for the day of the Lord, Math. 25.41. They are not yet tor∣mented in such measure, as they shall be, and themselues make account for, Math. 8.29. Luk. 8.31.

Lastly, if now the Saints are equall to the Angels in ioye, their soules onely being in heauen: it then followeth, that in the resurrection, when their bodies shall be restored to their soules, their happines shall farre o 1.21 exceede the An∣gels: which no where the scripture teacheth vs, vnles they will thus reason, Christ tooke not the Angels, but the seede of Abraham, Hebr. 2.16. Ergo, wee are better then the Angels. But to this Augustine answereth very well: Some perhaps will say, that wee are better then the Angels, because Christ dyed for vs, and not for the Angels. Quale est (sayth he) ideo se velle aegrotum laudari, quia vitio suo tam detestabiliter aegrotauit, vt non posset aliter,* 1.22 quam medic•• morte sanari. As if a sicke man deserued commendation, because by his owne

fault, he was so dangerously sicke, that he could not be healed, but by the death of the Phisition. Quid hoc aliud est, quàm de impietate gloriari? Christus enim pro impijs mortuus est. What is this els but for man to boast of his wickednes? Christ dyed not for angels, but for men, because they were wicked.

THE SECOND PART, OF THE Canonizing of Saints.

The Papists.

[error 23] THe Canonizing of Saints, is nothing els but the publike determination and sentence of the Church, whereby men that are dead, are iudged to be Saints, and worthie of honour and worship, as to be prayed vnto, temples and altars to be set vp in their names, holy daies to be appoynted for them, and their reliques to be adored. And thus it is lawfull, profitable, and expedient for the Church to Canonize Saints, Bellarm. cap. 7.

Argum. 1. The Patriarkes and Prophets were Canonized for Saints in the old law, Heb. 11. So Act. 7. Stephen & other were Canonized: therfore it is cre∣dible, that the Lord would haue the same order still continued in his Church, Bellarm. cap. 7.

Ans. First, neither in the old nor the new lawe, were any set vp to be Saints, with intent to be worshipped, called vpon, temples to be consecrated in their names: but onely the scripture giueth testimonie of them, as of holy and faith∣full men: and so may we also honour the blessed Martyrs, whom the cruell Em∣perours of Rome, and since them the Popes of Rome haue sent through fire and other torments to heauen. Secondly, when they haue as good testimonie for their Saints, as we haue for the holy Patriarkes and Prophets, they may be bold to pronounce them to be holy blessed. Thirdly, your argument followeth not, vnles you will say, that the Church may doe all things now, which the Prophets and Apostles did then: They may as well make scripture, and more Canonicall bookes by the same reason, as make and Canonize new Saints.

The Protestants.

THat none of the Saints are to be adored or worshipped, their images or re∣liques, or praiers to be made vnto them, or any such honor to be giuen them, it shall afterward appeare more at large: And therefore they ought not to be Canonized to any such end or purpose. We also grant, that the number of Gods Saints and elect is encreased daylie: and we are sure in generall, as the scripture testifieth, that the death of his Saints is precious in the sight of God, Psal. 116.15. And that all are blessed that dye in the Lord: But particularly we are not able certainly to determine of any: the matter is to be left wholly vnto God, and we in the meane time to hope the best.

Argum. 1 If the Church hath authoritie to Canonize Saints, & determine of the election or saluation of men, then may we as well iudge of the condem∣nation of those that are lost: for if it be knowen to the Church who are Saints in heauen, they also may as wel define who are damned in hell. But this none can doe: nay, it were great rashnes and want of charity for any so to take vpon them. S. Paul saith, Why condemnest thou another mans seruant? hee standeth or fal∣leth to his owne master, Rom. 14.4. No man can iudge whether the seruant stand or fall, but his Master: Ergo, if the Church presume to determine of the e∣lection or damnation of those that are departed, she is nowe a Mistres and Lady rather of the Saintes, then they Lords or patrones to her, as the Papistes holde they are.

Argum. 2 Iudge not (saith S. Paul. 1. Corinth. 4.5.) before the time vntill the Lord come. The iudgement then of men, who are saued, and who are con∣demned, is reserued for the comming of Christ: Therefore it is great presumpti∣on for men to preuent the time, and to take vpon them to bee Iudges in Gods place. Againe, our Sauiour Christ saith, that To sit at his right hand or left, in his kingdome, was not his to giue (meaning as he was man) but it shal be giuen to them for whome it is prepared of my Father, Math. 20.23. How then is it in the power of any sinfull man, to giue vnto any a seat, either at the right hand, or left hand of Christ, in the kingdome of God? Argument. Gualter. Bruti. Fox page. 487.

Augustine also consenteth: Non separatio iam cuique tuta est, illius erit se∣paratio, qui non nouit errare: Nos in hac vita difficile est, vt nos ipsos nouerimus, quantò minùs debemus de quoquā praeproperam ferre sententiam. It is not safe for men now to make separation (of the good and bad) it belongeth to him, that can not erre: We in this life do hardly know our selues, howe much lesse ought we to iudge rashly of others? exposit. in Psalm. 139. Here are two reasons giuen, why it is not lawfull for men to iudge of the election or reprobation of men: first their iudgement is subiect to error, and therefore the matter must be referred to God, who erreth not: Secondly, we can not iudge our selues, much lesse can we iudge of others. Ergo, no man liuing ought or is able to define either who are Saints in heauen, or who are damned in Hell.

AN APPENDIX OR THIRD PART of other circumstances, which belong to the Canonizing of Saints.

The Papists.

THey say, that it doth appertaine onely to the Pope, to Canonize a Saint for [error 24] the whole Church: and that none ought to be acknowledged for Saints, but they that are so Canonized by him: And that herein the Pope is of so infallible a iudgement, that he can not erre in Canonizing of Saints: because that ordinarily

none are Canonized by the Pope for saintes, which haue not beene knowne to worke miracles, Bellarm. lib. 1. cap. 8.9, 10.

The Protestants.

FIrst, if saintes were to be registred and Canonized as they say: yet it should not belong to the Pope, but to the whole Church.

Argum. 1 The Pope hath no authoritie ouer the whole Church: no nor yet in any other Bishoppes dioces, no more then they haue in his: Let him be content with his owne dioces (and it were to be wished, that he could rule that well) the whole world is too large a prouince for him.

2 The whole Church hath power to excommunicate and deliuer vp to sa∣than, 1. Corinth 5.4. and to cut off the prophane and wicked from the Church of God, as heathen and publicanes, Math. 18.17: Ergo, to iudge who are members of the Church, and saintes of God, is a matter which appertaineth to the whole Church. 3 Before Anno. 800. in the time of Carolus magnus, there was no saint publiquely Canonized by the pope, as Bellarm. confesseth: but the truth is, this custome of Canonizing saints beganne not till more then 1000. yeare after Christ, til Alexander the 3. his time, and Gregorie the 7. I pray you then, were there no saints before? if there were, who canonized them?

Secondly: So much as is to be knowne of saints and holy men, euery Chri∣stian is to acknowledge, without any publike decree or determination of the Pope or any other: for the word of God giueth rules, whereby we may discern the righteous from the vnrighteous: Christ speaking of false prophets, sayeth, By their fruites ye shall know them, Math. 7.16. And againe, he fayth thus to his A∣postles, By this shal men know that you are my disciples, if you loue one ano∣ther, Iohn 13.35. By these rules, it is easie for euery Christian to iudge who for the present time, are the true disciples of Christ, who otherwise.

Thirdly, it is a most impudent and shameles saying, that the Pope can not erre in canonizing of Saintes: 1 Miracles are no sufficient proofe of a saint: for many, that shal be condemned in the day of Iudgement, haue had power to do straunge workes, Math. 7.22, 23. 2 What better argument can wee haue of this, then common experience? For the Popes haue registred in their Calen∣dars notorious wicked mē, and traitors to their Princes, as saints and holy men: Such an one was Thomas Becket, who som hundreth yeers was worshipped as a saint, by the name of S. Thomas of Canterbury: and yet was a plaine traitour to his prince, Fox page 225. And therefore his shrine was iustly put downe in King Henrie the 8. dayes. Richard Scroope of York was openly in armes a∣gainst Henry the fourth.* 1.23 Thomas Earle of Lancaster a rebell against Edward the second, yet both are the popes canonized saintes.

* 1.24Elizabeth Barton was called the holy Maide of Kent, and fayned that she had many reuelations: yet was found to be a traitour, & executed: these are the

popes saints. And on the other side, they haue condemned the true saintes and Martyrs of God, and accursed them to the bottomlesse pit of Hell: as they delt most wickedly with Iohn Husse that zealous seruant of God, vpon whose head they set a crowne of paper pictured with deuilles, as if he were giuen into the power of Satā. But we do iudge of these holy men, as the scripture teacheth, which sayth, that they are blessed which dye in the Lord, Apocal. 14.13. Their good life, holy profession, and constant death and martyrdome decla••••d no lesse; and that assurance, which God gaue them of their election: as it appeared in that worthy Martyr doctor Barnes, who being brought to the stake, sayeth thus vnto the people: If saintes do pray for vs, I trust to pray for you with∣in this halfe houre: who at the same time vttered his opinion, that not withstan∣ding to pray vnto saintes was against the worde of God,* 1.25 although it should be granted, that they pray for vs.

Let them now be ashamed to say still, that the pope cannot erre in Cano∣nizing saints, who condemneth good men, and iustifieth the wicked, according to the common saying, Many are worshipped for saints in heauen, whose soules do burne in Hell.

Thirdly, Augustine thus writeth of this matter: Per has humanorum cordium tenebras, res multùm miranda & dolenda contingit, vt eum nonnun∣quam quem iniustum putamus (iustiu tamen est) auersemur, & hominem bonum tanquam malum affligamus, quem nescientes amamus. By reason of the darke∣nes and ignorance of mens heartes, a pitifull and strange thing many times falleth out, that we should hate a man, whome we take to be a wicked and vn∣godly one (and yet he is a righteous man:) and so wee punish a good man for a bad, whom we notwithstanding do vnwittingly loue for his goodnes, tract. in Iohan. 99. Ergo the iudgement of men is vncertaine, and the best may be de∣ceiued in iudging of others, who are bad, and who good.

THE SECOND QVESTION CON∣cerning the adoration of Saints.

THis question hath three partes, First, whether saintes are to be adored: Se∣condly, of the diuerse kindes of adoration: Thirdly, concerning the wor∣ship due vnto holy men liuing, as the kissing of feete, and such like.

THE FIRST PART, WHETHER SAINTS are to be adored and worshipped.

The Papists.

THey doubt not to affirme, that there is a kynde of Religious woorshippe due vnto Saintes, not that great Religious woorshippe which is proper [error 25]

vnto God, but a kinde somewhat lesse and inferiour to that, yet a religious ado∣ration, which is the meane or middest betweene that highest worship due vnto God, and ciuill honour which is giuen vnto men. So this is their sentence, that religious worship is due both to God and to the saints: heerein onely (say they) the difference is, the more religious worship belongeth onely to God, the lesse vnto the saintes. Bellarm. cap. 12. lib. 1. de Sanctor. beatit.

Argum. 1 The Psalmist saith, Adore his footestoole, Psal. 99.5. and Heb. 11.21. Iacob adored the top of his rod: Ergo, it is lawfull to adore creatures. Bel∣larm. cap. 13. Rhemist. annot. 11. Heb. sect. 9.

Answer. In the first place by the footestoole is vnderstood the Tabernacle with the Arke: the Prophet saith not, Adore his footestoole, but, At or before his footestoole: for we deny not, but that we may kneele downe, and fall prostrate in adoring of God before such thinges, but none is to be adored but God. In the same place the Apostle saith, that Iacob worshipped toward the end of his staffe, that is, leaning vpō his staffe. The vulgar latine readeth corruptly adorauit fasti∣gium baculi, He worshipped the end of his staffe: for then the Greek preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, were superfluous. And Augustine expoundeth it aright, saying, that Iacob by faith worshipped God vpon the end of his staffe: quaest. in Gen. 162. Fulk. an∣not. Heb. 11. sect. 9.

Argum. 2. Nabuchadnezzar bowed himselfe to Daniel, and caused o∣dors to be offered vnto him, and worshipped him, who for so doing was not re∣proued of the Prophet: Ergo, Saints are to be worshipped. Bellar. ibid. Rhemens. annot. Apocal. 19 sect. 5.

Ans. 1 The offering of sacrifice, is a worship, by our aduersaries owne confession, proper to God, though they graunt most grossely, that it is lawfull to offer incense to the images of saints. Bellarm. cap. 13. The King therefore com∣manding in this place sacrifice to be offred to Daniel, did attribute vnto him the godly worship: and therefore no doubt he was reproued of Daniel, though the text make no mention of it. Bellarmine, by offering of sacrifice, here wold vnder∣stand the bringing of gifts. Ans. This is shewed afterward verse. 48. Howe the King made Daniel a great man, and gaue him great gifts: and the offering of pre∣sents is but a part of ciuil honor: but the King here doth yeeld religious worship to Daniel.

2 It appeareth verse 47. that the King was reproued by Daniel, and forbid∣den to worship him, and commaunded onely to worship God, because the King confesseth, that Daniels God is a God of Goddes, and therefore onely to bee worshipped.

The Protestants.

WE can finde in the worde of God but two kindes of worship or adoration: a religious worship only due vnto God: and a ciuill honour vsed amongst men. As for the Angels and saints, we do honour them with loue, not with ser∣uice.

We do also reuerence the holy men vpon earth, as the Prophetes and A∣postles were in times past, with a ciuill adoration or worship of loue, not with a religious seruice. There is also a due reuerence & estimatiō of such things as are sanctified to holy vses, as of the Tabernacle, Arke, Altar, Sacrifice in the Law: such now are the Sacraments, which are duely to be reuerenced, yet not to be a∣dored, or kneeled vnto. So we conclude, that all religious seruice and worship belongeth onely vnto God, and it were great idolatrie, to giue it to any other, Fulke annot. Apocal. 19. sect. 5.

Argum. 1. The scripture is plaine: Math. 4 10. Thou shalt worship the Lord thy God, and him onely shalt thou serue. 1. Tim. 1.17. To God only wise, immortall, inuisible, be all honour and glory: Ergo, all religious worship is onely due vnto God. Bellarmine answereth, that these places are to be vnder∣stoode of a certaine kinde of religious worship, which is onely proper to God. Ans. All religious worship is forbidden in these places to be giuen to any but vnto God: for Sathan did not tempt Christ, to worship him as God, but only to fall downe and worship him: he asked onely of him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a certaine in∣clination of the body, which Christ denieth, as being onely proper to God, Cal∣uini. argum.

Argum. 2. When Cornelius fell downe at Peters feete and would haue worshipped him, he was forbidden by Peter, Act. 10.25. So the Angell would not suffer Iohn to worship him, Apocal. 22. Paul and Barnabas stayed the peo∣ple that would haue offered sacrifice vnto them, Act. 14.14.

Bellarm. answereth to the first, that Peter of modestie refused the homage of Cornelius.

Ans. Peter giueth this reason, why he would not haue Cornelius so to do, I also am a man (saith he:) thereby letting him to vnderstand, that such kind of worship ought not to be giuen to any man: The same reason is rendered Acts. 14. by Paul & Barnabas, why they refused sacrifice: We also (say they) are men. If Peter did of modesty refuse Cornelius worship, then Paul and Barnabas did for modesty sake onely likewise refuse to be sacrificed vnto, which I am sure they will not graunt.

Bellarm. to the second saith, that Iohn did well in worshipping the An∣gel, and the Angell did well in refusing to be worshipped: for though the An∣gels of right are to be worshipped, yet they do well to refuse it, for reuerence to the humanitie and manhoode of Christ. Ans. first, let it be noted that Bellarmin shapeth a cleane contrary answer to our Rhemist. as appeareth before, cont. 8. quaest. 3. part. 1. For they say, that Iohn was deceiued in the person of the Angel, taking him for Christ, & is forbidden by the Angel to worship him as God: but Bellarmine altogether freeth Iohn from all error, and commendeth his dooing: whereas it is certaine, that Iohn knew well enough that he was an Angell, but being carried away in the ecstasie of his minde, did for the present time forget himselfe. And that the Angell did not of modestie refuse to be worshipped, but absolutely and simply, it is made manifest by his answer to Iohn, Worship thou

God: He would not haue the Apostle to worship him, but God.

Bellarmine to the third saith, that the Apostles did well in refusing to be sacrificed vnto: because to offer sacrifice is an external act of worship to be per∣formed onely to God, cap. 14.

Ans. 1. What reason haue they to burne incense vnto saints and their ima∣ges, rather then to offer sacrifice? For it appeareth in the law, that the burning of incense was more precious, & a more high point of the Leuitical seruice, then was the offering of sacrifice. 1. The Altar of incense was more curiously made, being ouerlayed with fine golde, and was called the golden altar, the other for burnt offerings, the brasen Altar, Exod. 40.26.

2. The altar of incense was placed in the Tabernacle neare vnto the most holy place, the other altar stood at the doore without, Exod. 40.26.29. 3. The ministers were diuerse: the priests offered sacrifice in their courses, but Aaron onely and his successours the high priests burned incense, Exod. 30.7. 4. Vpon the brasen altar incense was offered with other sacrifices, Leuit. 2. But vpon the golden altar no burnt sacrifice or any oblation, but onely incense was offered vnto God. 5. Of all offrings & oblations, it most liuely prefigureth the sacrifice of atonement wrought by Christ vpon the crosse, who therefore is called by the Apostle, A sacrifice of sweete smelling sauour vnto God, Ephe. 5.2. Seeing then that the offering of incense was a more soueraigne thing in the Lawe, then was the oblation of sacrifices: there is small reason for it, that our aduersaries should reserue the lesse, that is, the offering of sacrifices for the Lord, and participate the greater & more worthie seruice, that is, censing of odors & perfumes vnto saintes, as Bellarm. doth, cap. 13.

Ans. 2. If sacrifice were not then to be offered to saints, much lesse are pray∣ers to be made now vnto them: for to cal vpon God is a greater thing, thē to of∣fer sacrifice, Psal. 50. ver. 8.14. If saints can not chalenge the lesse, that is, to haue sacrifices, they haue no right to the greater, namely, to bee called vpon and prayed vnto.

Lastly, Augustine sayeth, Non sit nobis Religio cultus hominum mortuo∣rum, quia si piè vixerunt, non sic habentur, vt tales quaerant honores, sed illum a nobis coli volunt, quo illuminante laetantur meriti sui nos esse consortes: honorandi ergo sunt propter imitationem, non adorandi propter religionē. Let vs not make it any part of Religion to worshippe men that are dead: for if they liued well, they are now in that state, that they need not, neither do require any honour at our handes: but they would haue vs to worship God: by whose illumination or reuelation, they may vnderstand, and do reioyce, that we are partakers and fel∣lowes in the same faith. They are then to be honored for imitation, not to be a∣dored for Religion. Haec August. de vera Religion. cap. 55.

AN APPENDIX TO THIS FIRST part, concerning vowes and othes made to or by Saintes.

The Papistes.

FIrst, vowes may be made to Saints (say they) properly as vnto God, though not altogether in the same manner: Prayer may be made to saintes, there∣fore [error 75] vowes also. A vow in the Greeke toung is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, votum, prayer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or al••o. As they differ not in name, so neither in deede are they to bee seuered. Bellarm. lib. 3. de sanct. cap.

Ans. 1. He taketh that for graunted, which is chiefely in question: for it is idolatry to pray vnto any other but vnto God: Call vpon me in the day of trouble, Psalme 50.15. It is not lawfull to pray vnto saintes, therefore not to vow.

2. To make vowes is a more strict and binding act of religion, then prayer is: for in euery vow there is a prayer: we pray God to giue vs grace to performe the thing vowed: and there is beside a full purpose of the heart with a solemne promise, whereby we bind our selues to the perfourming. Again we may make petition & request vnto mortal men, but vowes we can make none vnto them: It would not therefore follow, though saints might be prayed vnto, that they are also capable of our vowes.

Secondly, it is also lawfull (they say) to sweare by the name of Saintes, because all is referred to the honour of God; as hee that sweareth by the tem∣ple, sweareth also by him that dwelleth therein. Rhemist. Mathew 21. sect. 8.

Ans. 1. In this place Christ reproueth the Pharisies for their swearing▪ and condemneth it by this argument: that howsoeuer they thought it a smal matter to sweare by the Temple, yet in effect they did sweare by God himselfe. See thē the boldnes of these men, that dare iustifie swearing by creatures by the same reason, that Christ condemneth it. 2. Our Sauiour saith nothing but this, that in euery othe there is an inuocation of the diuine power, and therefore whosoe∣uer sweareth by a creature, committeth idolatrie, in making it his God.

The Protestants.

1. THat it is great impietie to make vowes vnto Saints, it is thus proued, Isay 19.21. In that day the Egyptians shal know the Lord, and shal do sacri∣fices, and vow vowes vnto the Lord. But sacrifices are not due vnto saintes, but onely to God: therefore neither vowes.

Againe, the vowes of Christians are not to binde them selues to go in pil∣grimage, or to offer vnto this Saint or that, this Image or that, as Augustine saith, alius pallium, alius oleum, alius ceram, one voweth a cloke, another oyle,* 1.26 a third a wax Candle: God careth not for these vowes, saith he, Sed hoc, quod hodie redemit, ipsum offer, hoc est, animam tuam. But offer and vow vnto God, that which as this day hee hath redeemed, that is, thy soule. The vowes there∣fore of obedience and repentance and all Christian dueties are the true vowes,

the vowing of body and soule to the seruice of God, Rom. 12.1. But this can not bee vowed vnto any but to him that redeemed vs: Ergo, not to any Saint.

2 That wee ought onely to sweare by the name of God, the scripture is plaine, Deuteron. 6 13. Thou shalt feare the Lord thy God and serue him, and shalt sweare by his name; and by no other, Exod. 23.13. But saintes are not to be feared nor serued, for the Septuagint translate: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Thou shalt wor∣ship God, which kinde of worship the Papists themselues dare not attribute to saintes: Ergo, neither are we to sweare by them.

Againe, to sweare, is to cal him to witnesse by whome we sweare, and so to make him our God: for whom we sweare by, wee confesse to be a searcher and knower of our hearts, and a reuenger of false swearers. To sweare then, is to call God to witnesse. Quid tu facis, cum iuras? Deum testem adhibes. Augustine. What doest thou,* 1.27 when thou swearest? Thou callest God to wintesse: But they that sweare by saints, call them to witnesse, and none els are called to witnesse, but they by whom they sweare: Ergo, they make Saints their Gods, seeing God is called vpon in euery oath.

THE SECOND PART OF THE distinction of the two kindes of worshippe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

The Papists.

[error 26] THat kinde of worship which is proper to God, they say, is fitly expressed by the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, neither is this word vsed, but for the worship of God: the other word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is taken for all kind of seruice both of God & men: so that the religious worshippe, which is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is onely to be giuen to God: the other called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may bee attributed to Angelles and Saintes, Bellarmine, Cap. 12.

The Protestants.

This distinction is but of late inuented and coyned of our aduersaries, some∣what to countenance them out in their idolatrous and superstitious wor∣ship of saints. We thus do refell it.

Argum. 1. This distinction helpeth them not: for heere are onely two wordes, which doo betoken two kinds of worship 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is the religious honor: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is the ciuil dutie, such as seruants performe to their masters. They should haue found out three names for their three kindes of worshippe: they haue gai∣ned nothing by this distinction, but that ciuill adoration is due vnto Saints, such as is giuen to men vpon earth. As for their fayned word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which may be called a superseruice, when they can find it in scripture, they shal know more of our minde: and yet receiuing this terme, it signifieth but a more ciuill seruice, it betokeneth not a new kinde of religious worship.

Argum. 2 Neither are the wordes so vsed, as they make vs beleeue: for, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which they make proper for the seruice of God, is applyed to men, as Leuit. 23. Opus seruile non facietis, You shal do no seruil work: the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Lodouic. Viues also sheweth out of prophane authors, that somtime the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is taken for the seruice of men or maids to their masters: in 10. lib. Aug. de ciuit. Dei. cap. 1.

So contrariwise, the worde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is taken in scripture for the proper ser∣uice of God, as Gal. 4.8. Ye did seruice to them that by nature were no gods: the word is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Ergo, religious seruice is only due vnto God, not to Angelles or saints, for they are not by nature gods.

Augustine saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 debetur Deo, tanquam Domino: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, verò, nō nisi Deo, tanquam Deo: quaest. in Exod. 94. Religious seruice is due vnto God as Lord: re∣ligious worship is onely due vnto God, as he is God.

THE THIRD PART CONCERNING the kissing of holy mens feete.

The Papists.

IT is a signe of reuerence done both to Christ and other sacred persons, as Prophetes, Apostles, Popes, or others representing his person heere vpon [error 27] earth, Rhemist. act. 4. sect. 3.

Argum. 1. The Shunamite fell downe and embraced Eliseus feete, 2. King. 4.27: Ergo, the Popes feete ought to be kissed.

Ans. 1 Your popes must be first as holy men as this Prophet was, who was thus reuerenced for his holynes, before they can challenge the like honor.

2 This reuerence to the prophet was voluntary in the woman, not looked for or exacted by the prophet, as the pope looketh for it of duty.

3 Heere is no mention made of kissing of feete, but onely that she caught him by the feete, which was partly a signe of her ioy, that she had met with the prophet, partely by this sodain and disordered gesture, the prophet percey∣ued that she was troubled in minde, for Gehazi would haue thrust her away, but he said, Let her alone, for her spirite is troubled within her.

4 This is no warrant for the pope to offer his feete to be kissed of Kinges and Emperours, because the woman fell downe at the prophetes feete: think you, that if the King of Israel had so done, the prophet would haue suf∣fered it?

Argum. 2. Marie kissed Christs feete: Ergo, the popes feete ought to be kissed.

Ans. What arrogancie is this, that the pope a mortall and sinfull man, should challenge that honor which was done to Christ being God in the flesh, and void of sinne? He might also with the like blasphemie challenge to be wor∣shipped: because the women in the Gospel caught Christ by the feete and wor∣shipped him, Mat. 28.9. We may see by this, of what spirit hee is, and whether he be not that Antichrist, that shal make him selfe as God, 2. Thess. 2.4.

The Protestants.

THe kissing of the feete, was an humble and lowly gesture, which was wor∣thily vsed toward our Sauiour Christ, who was God in the flesh, and in his body and humanity annexed to his Godhead, as God to be worshipped: but it is too diuine, and too lowly an homage to be offered to any mortall man: and holy men in times past refused it, when any carried away with immoderat zeal and admiration of their person, were ready to giue it vnto them.

Argum. 1. When Cornelius fell downe at Peters feete, the holy Apostle would not suffer him to do it. The pope is of a cleane contrary spirite to S. Peter: for he refused it beeing offered: the Pope holdeth out his toe, and offereth it to be kissed, and vrgeth men thereunto.

Argum. 2 If such kissing of feete be commendable, how commeth it to passe that the pope only hath holy feete to kisse; and not other Bishoppes and Clergy men, as well as he?

Augustine thus wryteth vpon those wordes of the Psalme, Worship his foote-stoole, reading according to the Septuagint▪ saith he, the earth is his foote stoole, but wee must not worship the earth: Conuer••o me ad Christū, & inuenio, quomodo sine impietate adoretur terra: suscepit enim de terra terram, quia caro terra est. in Psal. 98. I turne me (saith hee) vnto Christ, and I finde, howe the earth may without any impiety be worshipped: for hee tooke earth of earth, flesh of the flesh of the Virgin, the flesh is earth: Out of these wordes I conclude that the flesh, the body, the humanity ought not in any to be worshipped, but onely in Christ, for the neare coniunction of the Godhead and humane nature together: and therefore consequently no kissing of feete, which is an externall act of diuine worship, is seemely for any mortall man.

THE THIRD QVESTION CON∣cerning the inuocation of Saints.

THis question hath three partes. 1. Whether prayers are to bee made vnto Saintes. 2. Whether they do pray for vs. 3. Whether they vnderstand our prayers.

THE FIRST PART, WHETHER prayers are to be made to Saints.

The Papists.

[error 28] THeir assertion is this, Sanctos defunctos piè & vtiliter à viuentib. inuocari: that Saintes departed are with great profite and piety called vpon, and prayed vnto: and that it is not onely lawfull but godly, so to do, Rhemist. 1. Tim. 2. sect. 4. Bellarmine cap. 19. lib. 1. De sanctor. beatitud.

Argum. 1. They say, they do not pray vnto saints, as authors of any be∣nefite or grace, but as intercessors onely: Neither do they make them immediat intercessors, but onely through Christ, concluding al their prayers, per Christū

Dominum nostrum. Bellarm.

Ans. 1. It is false, that you pray vnto thē as intercessors onely, for you desire them not onely to pray for you, but to haue mercy on you: for thus they pray, O blessed Lady haue mercy vpon vs, preserue thy seruants, let the merits of S. Ma∣rie bring vs to the kingdome of heauen. Fulk. 1. Timoth. 2. sect. 4.

2. It is also false, that they make them not immediat intercessors, but con∣clude their prayers per Christum Dominum nostrum: For in that blasphemous prayer, Tu per Thomae sanguinem quem pro nobis impendit, fac nos Christe scande∣re, quò Thomas ascēdit: Here they aske life eternal of Christ by the blood of Tho∣mas of Canterbury. How then is it true which the Rhemists affirme in word, that Christ alone by his merites procureth all grace and mercy towarde man∣kind, ibid: when they hope to obtaine their requestes by the merites of Saintes? See Fulk. annot. Iohn. 16. sect. 3. where diuerse praiers to saints, as to S. Marie, S. Osmond, S. Anne, S. Katherine, are rekoned vp, and none of them concludeth, per Christum Dominum nostrum.

Argum. 2. Exod. 32.13. Moyses thus prayeth, Remember Abraham, Isaac, and Iacob thy seruants: Moyses here hopeth to haue his prayers heard by the merits of these holy men, Bellarm.

Ans. Moyses rehearseth only the couenant, which the Lord made with these holy men and their seede, as the wordes following do shew, To whome thou swarest by thine owne selfe, and swarest vnto them, I will multiplye your seede: Moyses therefore pleadeth not the merits of Abraham, Isaac, Iacob, but vrgeth and presseth the promise of God, and couenant made with them.

Argum. 3. The saints do pray one for another here vpon earth, and do one desire an anothers prayers: as S. Paul Rom. 15. Ephes. 6. Coloss. 4. and in other places desireth to be assisted by their prayers: Ergo, much more may we desire the prayers of Saints departed. Bellarm. Rhemist.

Ans. 1. To pray one for another while we liue, is a duety of Charitie, and commaunded in scripture: but to request the prayers of saints departed, hath no warrant in the worde. 2. Wee do not desire the godly liuing to pray for vs, as our Mediators, or as though by their worthines we are brought into the fauour of God, as you say the saints do: and therefore your argument followeth not, from the prayer of the liuing to the prayer of the dead. 3. We may one pray for another, and one request the prayers of another, while wee liue, because we know our mutuall necessities: But the saintes departed knowe not what things are done vpon earth, neither are euerie where present to heare our prayers.

The Protestants.

THat prayer is onely to be made vnto God, and to no other creature beside, as being an especiall part of the worshippe of God, which we ought not to giue to any other: thus it is proued out of the word of God.

Argum. 1. Rom. 10.14. Howe shall they call vpon him, in whome they haue not beleeued? But wee must beleeue onely in God, and therefore onely

pray to God. Rhemist. answer, It is true, no more can we pray vnto our lady, nor any saint in heauen, vnlesse we beleeue they can help vs.

Ans. The scripture euery where teacheth that we must beleeue in God, and that they are cursed that put any confidence in man, Ierem. 17.5. Againe, they can haue no assurance, to settle their conscience, but out of the scriptures: They haue a vaine perswasion of the ability of Saintes to helpe them, but they haue no ground of any such beliefe out of scripture.

Argum. 2. Heb. 4.16. Let vs come with boldnes to the throne of grace, Ergo, we haue no neede of the inuocation of saintes, seeing wee haue free and bolde accesse through Christ.

Rhemist. By this reason we should not pray one for an other, while we are aliue. Ans. we do not put our confidence in the merite and worthines of other mens prayers, as you do in the intercession of saints. Againe, this mutuall duetie of prayer one for another, is commaunded and requyred of God, as the other is not: Wherefore to run vnto saints, and not vnto Christ, is to doubt either of his readines, or ability to helpe vs.

3 Iohn. 16.26. Christ saith, that after he hath by his mediation and inter∣cession brought vs into the fauour of God, In that day shall you aske the Father in my name, and I say not, that I will pray to the Father for you, for the Father himselfe loueth you. If then the prayer of Christ to God his Father, shall not then be needfull, what vse is there of the prayer of other creatures? Fulk. 1. Tim. 2. sect. 4.

Augustine saith, Pro quo nullus interpellat, & ipse pro omnib. hic vnus, verus∣que Mediator est. lib. 2. cont. Parmenian. cap. 8. He for whome no man prayeth, but him selfe entreateth for all men, he is the onely true Mediator: Ergo, saintes no mediators, and therefore not to be prayed vnto.

THE SECOND PART, WHETHER THE Saints departed do pray for vs.

The Papists.

[error 29] THat the saints in heauen do not onely pray in general, but particularly for vs ready in all our needs by their prayer and mediation to assist vs: thus they would proue it.

Argum. 1. 2. Pet. 1.15. I wil endeuour (saith the Apostle) that you may haue remembrance of these thinges after my departure. Peter promiseth to be careful of them, and to pray for them after his departure. Rhemist. ibid. Bellarm. cap. 18.

Ans. This which here the Apostle promiseth, he performeth in writing this Epistle, whereby they might be put in remembrance, when hee was gone. And therefore he saith. ver. 13. I think it meete, so long as I am in this Taberna∣cle, to stir you vp by putting you in remembrance: he acknowledgeth now on∣ly to be the time wherein he may do them good, and therefore deferreth it not. There is no sillable, which soundeth that way, that he would pray for them af∣ter his dissolution.

Argum. 2 Apocal. 5.8. The 24. Elders are said to haue golden vialles ful of odors, which are the prayers of the saints: Rhemist. in hunc locum. Ergo, the Saints in heauen do pray for vs.

Ans. The 24 Elders do represent the Church Militant vpon earth, whose conuersation is in heauen, and they do continually offer vp their prayers. And that the place is so to be vnderstoode, it appeareth verse 10. Thou hast made vs Kinges and priests, and we shall raigne vpon the earth: that is, their kingdome is spirituall, in fighting against, and ouercomming the concupiscence of the flesh and all carnall desires.

The Protestants.

THat the blessed Saintes doe sing vnto the praise of God in heauen, and doe magnifie the Lord, and praise him with a new song of thankesgiuing, which is a kinde of prayer, we deny not, Apocal. 5.9. and that they haue a general de∣sire and longing, both for vs, for themselues, and all the elect of God, that the day of our refreshing were come, and that all the people of God were ioyned in one, and their enemies vanquished and destroyed, we learne also out of the scripture, Apocal. 6.9. But that they should offer vp our speciall prayers, & make particular request for vs to God, it no where in the scripture is found, but rather the contrary.

Argum. 1. The scripture no where testifieth, that the Saints in such manner do pray for vs: Ergo, we may safely be ignorant of it: nay it were great presump∣tion, without scripture to beleeue it.

Argum. 2 The Saints departed know not our wants, nor what is done in the earth. The liuing know that they shall die, but the dead knowe nothing at all, Eccles. 9.5. But of this more shall be said in the next part. See Augustine of this matter. contro. 8. quaest. 2. part. 3.

THE THIRD PART, WHETHER THE Saints vnderstand our prayers, and be al∣waies at hand to helpe vs.

The Papists.

THey affirme 3. things, which they are driuē to graunt by necessity of Argu∣ment, while they stifly mantaine inuocation of Saints: For first they graunt [error 30] that they know our hearts, and our inward repentaunce, and secret thoughtes, for otherwise it would not auaile to pray vnto them, yet not of themselues, but by the reuelation of God. Bellarm. cap. 20.

Ans. We deny not, but that God may reueale vnto them some things at his pleasure, but heereof it followeth not that they know all our affaires, and heare all our prayers.

Againe, what a preposterous order is this, and superfluous, God first re∣uealeth vnto them our prayers, and then they solicite God in our behalfe? I praye you what neede this, seeing God knoweth our prayers? First, why is he not as ready of himselfe to graunt our requestes, as to staye till he be en∣treated?

Secondly, seeing it were in vaine to pray to Saints, if they had not power to help vs: they also are vrged to confesse, that the saints are patrones of men, and haue the gouernment of the worlde committed to them: yea, that they may receiue others into the kingdome of heauen.

Argum. 1. Apocal. 2.26. To him that ouercommeth, wil I giue power ouer nations, and he shall rule ouer them with a rod of Iron: Ergo, the saints haue the gouernment of men committed vnto them. Rhemist. ibid. Bellarm. cap. 18.

Ans. The power which our Sauiour heere promiseth, is the participation of his kingly inheritance, first, spiritually to ouercome the world by faith in this life, and after this life they shall be set in ful possession of his royall inheri∣tance. The Rod of Iron, is the worde of God, which is also called a two edged sword, whereby they execute vengeance vpon the heathen, Psal. 149.7. It is the sword of the spirite, whereby the wicked shall be destroyed. Augustin expoun∣deth it to be the rod of Iustice, whereby the good are corrected, and the wicked broken in peeces: Homil. 2. in Apocal.

Argum. 2 Luke 16.9. Make you friends of the vnrighteous Mammon, that when they need, they may receiue you into euerlasting habitations: see, the saints may receiue their friends and benefactours into their eternal mansions: Rhemist. ibid.

Ans. 1 Almes bestowed vpon the poore do procure their prayers, but not their patronage. 2 The wordes are thus parabolically to bee vnderstoode: They shall receiue you, that is, shall giue testimony of you, and your almes shall be a testimony of your charity, and proceeding from a liuely faith, shall euerla∣stingly be rewarded. 3 That it is not meant of the persons, but of the worke, it is plaine, because almes which issue from a true faith, shall be rewarded at the Lords hand, though bestowed vpon an hypocrite. Fulk▪ ibid.

Thirdly, They also hold that the saints at their pleasure can be present with their bodies, and be amongst vs, and so heare our praiers Bellarm. cap. 20.

Argum. 1 Otherwise the saints should be fettered as it were in heauen, if they remaine and be kept all in one place. Ans. They are not fettered when they are limited by the Lord to a place: see also what a goodly opinion these fel∣lowes haue of heauen, making a prison of it. Rhemist. annot. Apocal. 6.9.

Argum. 2 They follow the Lambe whither so euer he goeth: Ergo, they may be euery where. Ans. That place Apocal. 14. is vnderstoode of al the elect, yea of those that do imitate & follow Christ, liuing vpon earth. 2 If the souls are euery where, because the lamb is euery where, then Christ in his humanitie is euery where, and so the Papists are become Vbiquitaries.

Argum. 3 The deuils are of great dexteritie, and celeritie in passing from

one place to another. Ergo, much more the Saints.

Ans. 1 The argument followeth not: for deuils by property of nature to∣gether by the sufferance of God, do wander vp and downe the worlde, beeing thereto appointed of God: but the soules of saints haue no such office, as wee read in scripture, to be cursory spirites in the worlde. 2 Though it should bee graunted, that in a short time they are able to change their places: yet it is vn∣possible, they should be in so many places to heare the prayers euerye where, made vnto them, vnlesse they could be in diuerse places at once. Fulke Apoca. 6. sect. 1.

The Protestants.

FIrst, it is a great vntruth and blasphemie to say, that the saintes do know our thoughts, inward repentance, prayers, as the Rhemistes affirme.

Argum. 1 God onely is the knower of the heart, neither doth he commu∣nicate this property of the Godhead to any creature: hee may reueale what hee thinketh good vnto them: but for them, when they wil them selues, to know our secret praiers and meditations (for this is the question) it is impossible.

Argum. 2 Augustine, Out of those wordes of the Prophet Isay 63.16. Abraham is ignorant of vs, and Iacob know vs not, concludeth thus, Si tanti patriarchae, quid erga populum ex his procreatum ageretur, ignorauerunt, quomodo mortui viuorum rebus atque actibus cognoscendis adiuuandisque miscentur,* 1.28 If so great Patriarks were ignorant what became of the people which was borne of their loynes, how is it like, that other dead can be present to vnderstand, and be helping to mens affaires?

Secondly, We acknowledge no patrones, protectors or captains in heauē, but our Lord God and Sauiour Christ.

1 Psalme 73.25. The Prophet Dauid saith, Whome haue I in heauen but thee? and Iacob calleth only vpon the Lord God, to be the guide of his iour∣ney. Gen. 28.20.

2 By appointing saintes to be patrones of places and countries, at length they brought in a multitude of popish saintes, and were not in superstition farre behinde the Gentiles, who gloried in the number of their gods: For haue they not alloted some to countries, as S. George for England: S. Andrew for Scotland S. Denis for Fraunce, S. Patrik for Ireland? So likewise diuerse saintes were cal∣led vpon for diuerse diseases, as S. Rombal for the tooth-ach, S. Petronil for the Ague: One for horse as S. Loye, S. Antony for Pigges, S. Gregorie for Schollers, S. George for souldiers: Euen thus the heathen inuented diuerse gods, Neptune for the sea, the Satyrs for the woods, the Nymphes for the water, Ceres for corne, Bacchus for wine, Venus for the Troians, Pallas for the Grecians, Iupiter stator for the Romanes.

Nay they were yet more ridiculous, they appointed many Goddes for one thing: As for Infantes Vagitanus, that made them to crye, Cu∣Cuninus,

that kept them in their Cradle, Adeona, Abeona, to teach them to goe: So for the entrie of the house,* 1.29 they had Limentinus the God of the thresholde, Cardea the God of the hinges, Forrulus that kept the dore: for their corne, they had the Goddesse Seia when it was sown, Proserpina whē it sprouted, Nodotus when it knotted, Hostilina when it ••ared, Flora when it waxed white, Runcina when it was cut downe. The like superstition almost raigneth in poperie. But what need we run to so many for these things, when as at the Lords hands we are promised, as king in the name of Christ, to receiue al things we neede? This great folly of theirs sheweth what good commeth by the deuised patronage of Saints.

Thirdly, it is also another popish fable and dreame, that the Saints may be present euery where, as it pleaseth themselues, at their tombes and sepulchers, and wheresoeuer els they are called for.

Argum. 1 Acts 3.21. The heauens containe the humanity of Christ; it hath pleased him there to rest himselfe, vntill his comming to iudgement. Ergo, much more are the saints kept in their resting places.

Argum. 2 The Saints are at rest, they do cease from the affaires of this life, Apocal. 14.13. They rest vnder the Altar in the peace of Christ, Apocal. 6.9. there expecting and waiting the comming of Christ to iudgement: Ergo, they do not wander nor stray abroad in the world, neither do entermeddle with hu∣mane affaires.

Augustine saith, Si rebus viuentium interessent animae mortuorum, meipsum pia mater nulla nocte desereret, quae terra marique secuta est, vt mecum viueret: de cura pro mortuis. If the soules of the dead were present at the affaires of the liuing, my deuoute mother would neuer a night be from me, who when she li∣ued, followed me by sea and land, to haue my company, and to liue with me: Ergo the saints departed are not present with vs, when they would.

THE FOVRTH QVESTION CONCER∣ning the reliques of Saints.

THis question hath 4 partes. 1 Whether the reliques of saintes are to bee worshipped. 2 Of the translation of reliques. 3 Of the keeping and pre∣seruing of reliques. 4. Of the miracles wrought at the tombes and reliques of Martyres.

THE FIRST PART CONCERNING the worshipping of Reliques.

The Papists.

THe reliques of saintes, that is their bodies and bones, and sepulchres, where [error 31] they are buried, are to be adored and reuerenced, Trident. concil. sess. 25.

though with lesse honour somewhat, then the Saints themselues, Bellarm. de re∣liquijs sanctor. lib. 2. cap. 21. And not onely their bodies (say they) are worthie of due reuerence, but other monuments of theirs, as S. Peters chaire at Rome, Rom. 16. vers. 16. the prison, wherein S. Paul was kept in Malta, Rhemist. Act. 28.1. the chaine that S. Paul was bound with at Rome, Act. 27.4. the stone that hit Saint Stephen vpon the elbowe now to bee seene at Ancona in Italy, Act. 7. sect. 6.

Ans. As for S. Peters chaire, and S. Pauls chaine, they are neither able to shew that Peter sate in such a chaire, or that it is the very chaine which they shewe, wherewith Paul was bound. Concerning the prison house at Malta, they shew that, which neuer was: Paul was a prisoner, but not in prison there: that of the stone that smote Stephen vpon the elbow is a meere fable: See Fulk vpon that place.

Argum. 2. Iosias, when he caused the bones of other dead to be burned, yet he commanded them to let the Prophets bones alone, Bellarm. cap. 3. The disciples of Iohn came and buried his bodie: an example of duetie and religious deuo∣tion to the dead bodies of Saints, Rhemist. Math. 14. sect. 2. Their bodies are the temples of the holy Ghost, and shall be raised againe to life: Ergo, they must be adored and worshipped, Trident. Concil. sess. 25.

Ans. One answere may serue for all these arguments. We denie not, but that the dead bodies of the faithfull are to be layd vp with reuerence in hope of the resurrection, but it therefore followeth not, that they must be abused to idola∣trie: Iohns disciples buried his bodie, but shrined it not to be worshipped: Iosias made difference betweene the bones of the idolatrous priests, and of the true Prophet: the one he burned, and thought them vnworthie of honest sepulture, the other he suffered to rest, and enioy the honour of buriall. But of any adora∣tion or worshipping of his bones, we reade not.

The Protestants.

THe bodies of Martyrs are reuerently to be brought to the ground, in testi∣monie of our hope of their resurrection, and their memorie is to be honored, as in praising God for their constant martyrdome: so the Psalmist sayth, Right precious in the sight of God is the death of his Saints, Psalm. 116. As also in fol∣lowing their steps, and propounding vnto vs their good example: but to adore and worship their bones, to kisse, and kneele downe at their sepulchres, is to too grosse idolatrie, and not to be vsed amongst Christians.

1 The Lord did of purpose himselfe burie the bodie of Moses in a secret place, which was neuer knowne to the Israelites: and this reason is generally rendered by most writers, lest the people of Israel should worship his body, and so commit idolatrie: Ergo, the adoration of the bodies of Saints displeaseth God: Argum. Caluin.

Bellarmine answereth, that though the people of Israel might by that meanes

haue fallen into idolatrie, yet the people of God may now more safely honour reliques, because they are not so prone to idolatrie.

Ans. Experience of popish idolatrie proueth the cleane contrarie: for the like superstition and worshipping of images was neuer so common and vsuall, no not in the most corrupt times of that Church, as now it is in poperie.

2 Our Sauiour Christ reproueth the Scribes and Pharisees, calling them hy∣pocrites, because they did garnish the sepulchres of the Prophets, whom their forefathers put to death, Math. 23.29. But their doctrine they neglected and re∣garded not. Such hypocrites are the Papists at this day, who commit a double fault: for they contemne the doctrine of the Apostles, whose memories they would seeme to honour: and againe, in the superstitious honour and worship, which they yeeld vnto them, they exceed the bonds of Christian pietie.

3 Their bodies were not to be worshipped when they were aliue, much lesse now they are dead. What are they now but earth, dust and ashes? according as the Lord sayd to Adam, Thou art dust, and to dust shalt thou returne, Genes. 3.19. What is this els, but to worship the earth, euen dust and ashes? So Augu∣stine saith: Timeo adorare terram ne damnet me, qui fecit coelum & terram: I am afraid to worship the earth, lest he condemne me, that made both heauen and earth. Onely in Christ (sayth he) I finde, quomodo sine impietate adoretur terra, how the earth, that is, his body, may be worshipped without any impietie: name∣ly, because of the neere coniunction and vnion of his humane nature with the Godhead in one person: for otherwise of it selfe the bodie of Christ is Gods creature and workmanship, and not capable of diuine worship. This then is the priuiledge that Christ hath, more then all Saints and Martyrs beside, that in him onely the humanitie is adored.

THE SECOND PART OF THE TRANSLA∣tion of the bodies of Saints.

The Papists.

IT is an vsuall thing amongst them to translate, and carrie from one place to [error 32] another the bones and reliques of Saints: as they say Iohn Baptists head was translated from Samaria to Alexandria, and is now at Amiens in France, Rhe∣mist. Math. 14. sect. 1. So the body of S. Luke was remoued, they say, from Achaia to Constantinople, and from thence to Padua in Italy, where now it remaineth: Argument. in Luk. Rhemist. The stone also that hit S. Stephen is now at Ancona in Italy, Act. 7. sect. 6.

Argum. 1. Ioseph gaue charge concerning his bones when he died, and they were remoued from Egypt to the land of Canaan, at the departure of the Israe∣lites, Exod. 13. Heb. 11.22. Ergo, the remouing and translation of Saints bodies or reliques lawfull, Rhemist. Bellarm. cap. 3.

Ans. Ioseph gaue commandement concerning his bones, to testifie his faith

and hope in the promise of God, for the inheritance of the land of Canaan: they were not remoued to be adored or worshipped: Ergo, no such translation of re∣liques is hereby proued. Secondly, you can shew no such charge, that S. Paul, Peter, or any of the rest, gaue concerning the translation of their bodies, as Io∣seph gaue vnto his posteritie.

The Protestants.

WE denie not, but that the bodies of the dead, before they be interred, may bee conueyed vnto the place of their buriall, as Iosias was carried being dead by his seruants from Megiddo to Ierusalem, where a sepulchre was prepa∣red for him, 2. King. 23.30. But either for the dead to be remoued to be buried in some one place more then another, for the holinesse thereof: or the bones of Saints to be raked out of their graues, and translated, with intent to shrine them, and set them vp to be adored: they are superstitious customes, and not vsed of ancient time among the people of God.

Argum. 1. That the place profiteth not the dead, but vnto them it is all alike wheresoeuer they are buried: we haue shewed afore, 1. part. controuer. 9 quaest. 2. part. 4. The example of Augustines mother is notable, and worthie the memo∣rie: She had with great care prouided her a sepulchre neere vnto her husband, who dyed at Thagasta in Africa, and was there buried, and was purposed her selfe to lye by him: but the Lord so disposed, that she left her life at Hostia in Ita∣lie, and being readie to depart, she sayd thus to her sonnes: Ponite hoc corpus vbi∣cunque, nihil vos eius cura conturbet: Burie my bodie where you thinke good, take no great care for it. And being asked, if it grieued her not to leaue her body so farre off from her owne citie, she gaue this godly answere: Nihil longe est à Deo, neque timendum est, ne ille non agnoscat in fine seculi, vnde me resuscitet: August. lib. confess. 9. cap. 11. No place is neerer to God then other, neither am I to feare, lest the Lord should not as well raise me vp in this place, as in mine owne citie: Ergo, in respect of the dead, it skilleth not where they are bu∣ried.

Argum. 2. The other custome of translating of reliques to be worshipped, is farre more impious and superstitious: for hereupon it commeth, that the peo∣ple haue been deceiued with false reliques: yea one and the selfe same relique is sayd to be in diuers places. As of S. Iohn Baptists head: his face, they say, is at S. Iean Angelz: the rest of his head at Malta: his skull at Nemours: his braine at Nouium Rastrouiense: his iaw bone at Vesalium: a peece of his eare at S. Flo∣ride: his forehead and haires in Spayne at S. Saluadores: and yet for all this his whole head is to bee seene at Saint Siluesters in Rome, and at Amiens in France: Fulk. Matthew 14.2. Thus they haue mangled also the bodie of Saint Pe∣ter: halfe (they say) is at Saint Peters in Rome, halfe at Saint Paules: his head at Saint Iohn Laterane: his neather iawe with his beard at Poycters in Fraunce: at Triers many of his bones. Fulk. Rom. 16. sect. 4. See what mockage and coso∣ning

here is, and abusing of simple people? How can their whole bodies bee in one place, and yet their parts and bones in another? And where doe they learne thus to dismember their bodies, and to rake them out of their graues? The ho∣nouring of the bodies of Martyrs, is to suffer them quietly to rest in their graues, and not to rot aboue the ground. Iosias honoured the Prophets sepulchre, and would not remoue his bones: herein therefore they dishonour the Martyrs, and offer violence to their bodies, thinking falsely that they doe great worship vn∣to them.

Augustine sayth, that hee which would now renewe the ceremonies of the Iewes, that are as it were buried: tanquam sopitos cineres eruens, non erit pius de∣ductor aut baiulus corporis, sed impius sepulturae violator. Epistol. 19. He should be as one raking in the ashes of the dead, and so bee rather a violator of Christian buriall, then a bringer of the bodie honestly to the ground. So by Augustines iudgement, eruens sopitos cineres, he that pulleth out dead mens ashes, bones, or reliques, is sepulturae violator, a prophaner of their buriall.

THE THIRD PART, OF THE KEEPING and preseruing of reliques.

The Papists.

[error 33] WE must not thinke it impossible, that the monuments of Saints, as their gar∣ments, reliques, bones, should endure a long time, seeing Manna was kept so many hundred yeeres in the pot, which was placed by the Arke, being a thing so apt to putrifie, Rhemist. Hebr. 9. sect. 4.

Ans. When we haue a commandement for the reseruation of such things, as the Israelites had, we may beleeue they will keepe so long. And againe, the Israe∣lites for all that did not worship the pot of Manna, though it were of such long continuance.

The Protestants.

THe bodies and bones of men departed neither are to be kept out of their graues, as we haue shewed, neither can they be preserued without corrup∣tion.

Argum. 1. Vnto all Adams seede it is sayd, Dust thou art, and to dust shalt thou returne: only the bodie of Christ had this priuiledge, Psal. 16. Not to see corruption: Ergo, the bodies of men departed, though they were neuer so holy, being all the seede of Adam, must be turned to dust.

Argum. 2. If they would glorifie God and speake the truth, they doe very wel knowe by experience, that the reliques of Saints haue no such promise or war∣rant for their continuance: for most, if not all of their reliques, were forged and deuised, and no such thing indeed. S. Peters braine at Genoua was found to be a

pumice stone: S. Antonies arme was found to be an Harts pissle: at Toures of late the image of Venus in an Agate was worshipped for the image of the Virgine Mary: the blood of Hales in England was descried to be but the blood of a drake: the three hostes at Caleis were but three white counters sodred into a marble stone. These and many such monuments and reliques of Saints the Church of Rome hath great store: no maruaile now, if they be of long conti∣nuance, for stones and counters may last a great while: and drakes blood, with other such stuffe, is not so daintie, but it may be still renewed.

Of such cosoning trickes Augustine complained in his time, speaking of runnagate Monkes, he saith: Alij membra martyrum, si tamen martyrum, vendi∣tant: Alij fimbrias suas, & phylacteria magnificant: Some doe boast of reliques of Martyrs, which they carrie about, & perhaps they are no such reliques: some doe extoll their habite and Monkish weede: De opere Monachorum, cap. 28.

See then, I pray you, what diuellish idolatrie was this, to cause the people to worship counters, drakes blood, Harts sinewes, and other such base crea∣tures, in stead of reliques: which, though they were such indeede, ought not to be worshipped.

THE FOVRTH PART CONCERNING VISI∣sions and miracles done at the Tombes and reliques of Martyrs.

The Papists.

FIrst, they almost make it an ordinarie thing in their Church to worke mira∣cles: Bellarmine sayth, that it is a sufficient note of the Church, the glorie or [error 34] power of miracles, De eccles. lib. 4. cap. 14. Christ sayth, that they that doe be∣leeue in him, shall doe greater workes then he. No maruaile then, if the image of our Ladie (say they) and the like, worke miracles, as Peters shadowe did, and that they seeme greater then Christs: for he promiseth that his Saints shall worke greater miracles then himselfe, Rhemist. annot. Iohn 14. sect. 3. They also call vpon vs to confirme our doctrine by miracles, because we preach newly and extraordinarily, Rhemist. 2. Corinth. 12. sect. 5.

The Protestants.

Ans. FIrst, that place alleadged proueth not such a generalitie and perpetuitie of working miracles: for then euery one that beleeueth should do grea∣ter workes then Christ: for our Sauiour speaketh generally, He that beleeueth. Augustine doth farre otherwise, and in a better sense expound this place: He that beleeueth in me shall doe the same workes that I doe: Quae opera, nisi vt ex im∣pio iustus fiat? prius ego facio, deinde & ipse faciet, quia facio, vt ipse faciat. What workes, sayth he, but that he which beleeueth of a wicked man shall be made

righteous? which worke first I doe (sayth Christ,) then he himselfe doth it, be∣cause I make him to doe it. Quod vtique in illo, sed non sine illo Christus operatur: Mans conuersion is wrought by Christ in man, & not altogether without man, because Christ working in vs, doth enable vs by his grace to worke out our sal∣uation: Philipp. 2.12: yet is it not our selues that worke, but the grace of God in vs. Then it followeth, he shall doe greater workes then these: Prorsus maius hoc esse dixerim, quam est coelum & terra: The redemption and conuersion of men, is a greater worke then the heauens or the earth: Tract in Iohann. 72. Au∣gustine therefore doth properly vnderstand this place, not of outward miracles, but of the wonderfull conuersion of the heart, which we are sayd to worke, be∣cause Christ worketh it in vs.

2. As we denie not but that there may in these daies be miracles wrought: and all such miracles as serue to confirme the doctrine deliuered in scriptures, we doe not refuse, though we be not bound to beleeue any mans report of such miracles, but onely the writings of the Apostles and Euangelists: so we affirme that there is no such necessitie of miracles, as in times past: neither that we are to be pressed to shewe miracles, seeing we professe the ancient Apostolike faith, which hath been alreadie confirmed by the miraculous workes of our Sauiour Christ and his Apostles. Wherefore we condemne the fabulous histories and re∣ports of popish Saints, whose liues are fuller of miracles, if we wil beleeue them, then were the liues of Christ and his Apostles. Nay, there is nothing almost done in their seruice, but by a miracle: Christs bodie present in the Masse by a mi∣racle: Diuels chased away with holy water: Saints know their thoughts, heare their prayers, are present here and there, their bodies many yeeres kept from corruption, and all by miracles: I conclude this poynt with Augustine: Aut non sunt vera, quae dicuntur; aut si haereticorum aliqua mira facta sunt, magis cauere de∣bemus: Either they are not true miracles, which they boast of: or if they be, we must beware and take heed of them the more.

The Papists.

[error 35] SEcondly, they doe as much maintaine their fabulous visions and apparitions, as lying miracles: as how Christ came in a pilgrims weede to Gregories table of hospitalitie, Rhemist. Hebr. 13.2. Peter beleeued the vision and apparition shewed to Cornelius, at his report, before it was written: Ergo, we ought to be∣leeue visions not written in scripture, Rhemist, Act. 10. sect. 3.

The Protestants.

FIrst, that of our Sauiour Christs appearing, is an hereticall fable, and impug∣neth the article of our faith concerning Christs ascension into heauen, and there remaining till his second comming. Secondly, Peter was not bound to be∣leeue Cornelius vision, till he had been by vision admonished himselfe: the A∣postles which were then endued with the gift of discerning spirits, could better

iudge of true visions, then any man now can: yet we refuse not to giue credite to visions, when they are as crediblie reported vnto vs, as this was to Peter: but no vision, nor miracle, nor angel from heauen, shall drawe vs away from the doctrine of the scriptures to beleeue errors. Lastly, we denye not, but that they may haue visions: but such as one Vincentius bragged of, that wrote against Augustine concerning the originall of the soule: He sayd, that another Vincen∣tius who had been a captaine or chiefe Donatist, appeared vnto him in vision, and bad him write those bookes: to whom Augustine thus answereth: Ille qui se transfigurat in angelum lucis, in eo tibi est transfiguratus,* 1.30 quem tu fuisse veluti angelum lucis credidisti. He that can transfigure himselfe into an angel of light, did transfigure himself into the shape of that man, whom thou esteemedst as an angell of light. Such apparitions they may haue, and yet no great cause to boast of them.

The Papists.

THirdly, they say that the power of working miracles was in the Apostles ac∣tually, [error 36] and that they properly did giue health, and other things by their mi∣raculous gift, though they receiued the force and vertue of God. And therefore they finde fault with vs, because we giue this note, A miracle done by Christ by the hands of the Apostles:

First, Peter sayth, That which we haue, giue we to thee, Act. 3.6. Secondly, we must not thinke, that they had no more power, then as dead instruments in the workmans hand, Rhemist. in hunc locum.

The Protestants.

WE both agree, that the power of working miracles was giuen of God: but herein we differ, they think that this power was inherent in the Apostles, and that hauing once receiued this power of God, they could execute it them∣selues: like as a man hauing the power of sense and mouing by nature, moueth and seeth when he list himselfe. But we hold against the Pelagians, Gratiam dei ad singulos actus dari, that the grace of God is daylie infused, and we haue need of it for euery act: it is not sufficient once generally to haue receiued it. So then the Apostles were but the instruments of Christs working: he is better sayd in them and by them to worke miracles, then they in and by him. Neither doth it followe, that they are dead instruments: for the horse (I trowe) that draweth in the plough is no dead instrument: yet he hath neede for euery boute and tur∣ning to haue a driuer and a guide: truely we are as vnfit for the Lords yoke by nature, as the horse is for the plough: and therefore haue need of the Lords con∣tinuall direction. The Apostles then gaue that they had, not as owners, but as the Lords agents, and instruments of his working.

* 1.31Augustine thus writeth: Maiora, quam ipse fecit, dicit eos facturos, sed in eis vel per eos se faciente: He saith, they shall doe greater workes then he: that is, himselfe working in them or by them: Ergo, Christ wrought miracles by the hands of the Apostles, they were his liuely instruments in working.

The Papists.

[error 37] FOurthly, they doe greatly triumph and reioyce for the miracles which are wrought by the vertue of holy reliques. First, the woman was healed by touching the hemme of Christs garment: Ergo, vertue in holy reliques, Rhemist. Secondly, napkins that had touched S. Paules bodie wrought miracles, by the vertue giuen vnto them: Ergo, reliques may, Act. 19. vers. 12. Rhemist.

The Protestants.

Ans. TO the first: first, the vertue was not in the hemme of Christs garment, but he sayth, it proceeded from himselfe, Luk. 8.46. Secondly, it was her faith that healed her, for many that thronged Christ, touched his garments, but receiued no benefite: neither was there any vertue in his garments when the souldiers parted them amongst them. Thirdly, if it pleased the Lord to vse some externall signes, as of oyle, clay, spittle, in healing of men, yet haue we no warrant, that he will doe the like by touching of reliques.

To the second: first, the napkins brought from Paul had no such vertue in them: for the text is plaine, that they were wrought by the hands of Paul. Se∣condly, not all that touched them were presently healed. Thirdly, they were but as signes and tokens to the diseased, that the Apostle (when it pleased God, might dispense miracles, euen when he was absent. Lastly, if they haue to this day miracles wrought by the reliques & monuments of Saints; I feare me, nay, I dare say, they are no better then the Donatists miracles were, either figmenta mendacium hominum, vel portenta fallacium spirituum: either the glosings and fables of lying men, or the strange workings of deceiuing spirits.

THE FIFTH QVESTION CONCERNING Images, and of the signe of the Crosse.

THe first part concerning Images, is subdeuided into certaine other articles and poynts. First, of the difference of Idols and Images. Secondly, whether it be lawfull to haue Images. Thirdly, if it be lawfull to worship them. Fourth∣ly, what manner of worship it should be.

THE FIRST ARTICLE OF THE DIFFE∣rence betweene Idols and Images.

The Papists.

THere is great difference (say they) betweene an Image and an Idoll: an Image called in Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is the true similitude of a thing: an Idoll, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [error 38] in Greeke, translated simulachrum, doth represent that which is not, as were the Idols of Venus, Minerua, women Goddesses, which was a meere deuised thing. Images they confesse they haue, but no Idols, Bellarm. cap. 5.

First, S. Paul sayth, 1. Corinth. 10. That an Idoll is nothing: that is, doth re∣present a thing that is not: as such were their heathenish Idols, Bellarm.

Ans. First, the place is not so vnderstood: for the Apostle sayth, That things offered to Idols also are nothing, which were not made to represent any thing: But his meaning is this, that of themselues they are nothing to breede offence, neither were it needfull to shunne eating of Idoll sacrifices, or to abhorre an Idoll, but that they are abused and turned to the seruice of diuels, as it followeth in the next verse. Therefore an Idoll is not sayd to be nothing, because it repre∣senteth a thing imagined, but that of it selfe, being but wood, or stone, or such like, it were not offensiue, if it were not abused to idolatrie. Secondly, all the portraictures of the Heathen were not Idols in this sense: for Iupiter, Mars, A∣pollo, Hercules, whose images they had, were men sometime liuing. Thirdly, you haue images representing nothing: as the pictures of Angels, of God the Father, of the holy Ghost, which haue no shape nor likenes. Againe, you haue also your imagined Saints, as o 1.32 S. George, S. Christopher, for there were neuer any such: and therefore you haue Idols as well as the Heathen.

The Protestants.

THough the name Idoll haue an odious signification in the English tongue, yet neither the Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nor the Latine simulachrum, doe sound so euill vnto the eares: and in many places of the scripture we may in differently reade, idoll or image: for all worshipping of Images is idolatrie. If we will distinguish them, they are thus rather to be seuered: An Idoll is that image, which is set vp with an intent to be worshipped: an Image is a generall name as well to vnlaw∣full pictures set vp for idolatrie, as lawfull, which haue but a ciuill vse. But that the Papists Idols are images, thus we proue it.

Argum. 1. The scripture calleth the Gentiles Idols, images, Rom. 1.23. there the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is vsed: Ergo, idoll and image are taken for one: they haue ima∣ges set vp for religious or rather irreligious vses, Ergo, Idols.

Arg. 2. Apocal. 9.20. There is mention made of Idols of gold, siluer, brasse, which cannot be vnderstood of the Idols of the Gentiles, which were abolished

long agoe: and that prophecie is to be vnderstood of men liuing after the ope∣ning of the seuenth seale, which is toward the end of the world. Wherefore it must needes be vnderstood of the Papists, who are the onely knowne people in the world, that worship images: Ergo, they haue Idols.

Augustine taketh imago, and simulachrum, which is the Latine for the Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for all one: for the loue of the dead (sayth he) images were first made, whereof the vse of simulachers or Idols doe arise.

THE SECOND ARTICLE, WHETHER IT BE lawfull to haue the images of the Trinitie, of Christ, or of the Angels.

The Papists.

[error 39] THat Images may haue a good ciuill vse, as for decencie or comelines of some worke, or for vtilitie of storie, it is of neither part denied: but they further af∣firme, that it is lawfull to expresse the Trinitie by pictures; as God like an olde man, and with the world in his hand; Christ, as he walked vpon the earth; the holy Ghost in the likenes of a Doue; the Angels with wings: and these pictures (they say) are very meete and profitable to be set vp in Churches, Rhemist. Act. 17. sect. 5.

Arg. 1. To paint the Trinitie, or any one of them as they appeared visiblie, is no more inconuenient, then it was vndecent for them so to appeare. Rhem. ibid.

Ans. You flatly controll the law of God, which simply forbiddeth any simi∣litude to be made of things in heauen or in earth to worship God by. And Deut. 4.15. God expresly declareth, that he would not appeare in any visible shape when he gaue the law, lest the people should abuse that shape, to make an image of God after it. Lastly, the argument followeth not: for God sawe it was con∣uenient sometime by visible signes to appeare vnto men, and yet seeth it to be inconuenient for pictures to be made to resemble him by: for els he would ne∣uer haue forbidden it.

Arg. 2. The angels were pictured in forme of Cherubims: Ergo, Spirits may be portraicted.

Ans. When you can shewe an expresse commandement for your images, as the Israelites had for them, we will yeeld, that they are lawfully made. Againe, how followeth it, God may command images to be made for the vse of reli∣gion: Ergo, men may? for the law bindeth not the Lord who is the lawmaker. But the law sayth, thou shalt not make to thy selfe, that is, by thine owne autho∣ritie any grauen image. The Cherubims also were not made publikely to be seene and gazed vpon by the people, but were set in the holy place: so are not your pictures and images which are set vp openly in your Churches to entise people to idolatrie.

The Protestants.

TO set forth the Godhead and diuine nature by any picture or image, is im∣possible, and therefore both vnlawfull and inconuenient: but to bring them into Churches, and to make them for some vse of religion, is a high steppe vnto grosse superstition.

1. Such images of the Trinitie among the Papists, are made to resemble the diuinitie and Godhead: for to what purpose els should such images be made? Fulk. Act. 17. sect. 5. They picture God the Father like an old man: because in that forme he appeared to Daniel: but how knowe they whether it were God the Father, rather then God the Sonne, who is as old as God the Father, or then the whole Godhead? They commend also the image of God the Father with the world in his hand: which is a lying image, and maketh simple people to be∣leeue, that the world was made onely by God the Father, which was the worke of the whole Trinitie. Some of the Papists themselues, as Abulensis, Durandus, Peresius, doe hold, that the image of God ought not to be made, and that it is rather tolerated, then allowed in the Church.

As for the images of Christ in the forme of a Lambe, and the holy Ghost in shape of a Doue, Bartholomaeus Caranza, a papist, sheweth that they were for∣bidden in the sixt generall Synode, Canon. 28. And this Bellarmine denyeth not.

Concerning the picture of Christ as he was man, the Papists themselues con∣fesse, and we denye not, but it may better be made then the image of the Trini∣tie: yet can there not be any true image of Christ, as he was in forme of man: for the image doth onely expresse his bodily shape, not as he was God in the forme of man: and so such a picture were dangerous to the weake and ignorant: be∣ing a lying image, shewing Christ onely as man, who was both God and man. And againe, the image, which is made of his bodily shape, is no more the image of Christ, then of any other man, Fulk. Act. 17. sect. 5.

But some will say, if Christs image cannot conueniently be made, because it expresseth not his Godhead; by the same reason we cannot make a picture of a man, because his soule being inuisible cannot be painted.

Ans. The reason is not alike: for he that pictureth a man liuing, setteth forth the life, beautie and motion of the bodie, by which effects, by a consequent, the soule is resembled, which causeth and worketh these things in the bodie: but in the bodily shape of Christ, there cannot be made to appeare any such noto∣rious signes of his Godhead.

2. Though it bee not simply vnlawfull to expresse in painting the visible shapes that were shewed in vision to the Prophets, if it be onely for vse and sig∣nification of the historie, or if there be any other commendable vse: yet to make those shapes for any vse of religion, or seruice of God, is abominable idolatrie, Fulk. ibid. Epiphanius sawe in a Church at Anablatha,* 1.33 an image painted in a

table, as it had been of Christ or a Saint, he tooke it downe and cut it in peeces: affirming that it was contrarie to the scripture for any image of a man to hang in the Church of Christ. The Elibertine Councel, Canon 36. decreed, that no pictures should be made in Churches. If no pictures, much lesse carued images, which are a more strong prouocation to idolatrie.

Augustine rendreth a reason, why it is dangerous to haue images in Chur∣ches, where there is yea but the least feare of superstition: Quis orat intuens simu∣lachrum, qui non sic afficitur, vt ab eo se exaudiri putet, nec ab eo sibi praestari, quod desideret, putet? Who (sayth he) prayeth beholding an image, and is not so af∣fected, as though he were heard of it, and hopeth not to haue that performed by it, which he desireth? Psal. 113.

THE THIRD ARTICLE, WHETHER THE images of Saints are to be worshipped.

The Papists.

[error 40] THat images are to be reuerenced and worshipped, so it be not with the di∣uine honour due vnto God, it was concluded in the late Tridentine Chapter, sess. 25. confessed by our Rhemists, Act. 17. sect. 5. maintained by the Iesuites, Bellarm. cap. 12.

Argum. 1. The brasen serpent was worshipped of the people, seeing it was set vp in a high place, and gaue health to those that looked vpon it: Ergo, ima∣ges may be worshipped, Bellarm. The people also fell downe before the Arke and tabernacle, and worshipped God: Ergo, lawfull, praying, to fall downe be∣fore a Crucifixe, Rhemist. annot. Heb. 11.21.

Ans. First, it was not the serpent that healed thē, but Christ who was thereby prefigured. Iohn 3.14. The serpent was lift vp, that the people might round a∣bout the better behold it, and it sheweth forth also the lifting vp of Christ vpon the Crosse. It was not set vp to be worshipped, neither was it worshipped till the people fell into superstition, and offered incense to it, and therefore because the people abused that monument, Hezekiah brake it downe, 2. King. 18. Second∣ly, it is not all one to fall downe before, in, or at the Arke and tabernacle, and to worship God, as to worship the Arke or tabernacle. You doe not onely fall downe before a Crucifixe, but worship it: neither is it as lawfull to worship be∣fore a Crucifixe, as it was before the tabernacle: for the one was commanded of God, the other is the superstitious deuise of men.

Argum. 2. As the image of Nabuchadnezzar was for his honour, so the image of Christ is for his, Rhemist. Reuel. 13.14.

Ans. A good similitude, if Christ himselfe had not forbidden so to be honou∣red and worshipped.

Argum. 3. Man is honoured because he is the image of God: Ergo, images

of Saints to be reuerenced, because they are their Images, Bellarm. cap. 12.

Ans. First, man is a liuely image of Gods owne making, images of Saints are the workes of men. Secondly, no image can so liuely represent a Saint, being but a dead thing, as man who hath a liuing soule is the image of God. Thirdly, we doe reuerence men with ciuill honour, not with religious worship, as they doe their images. Fourthly, though Gods image in man were to be worshipped: yet it would not followe, that Saints images should: for all diuine worship be∣longeth onely to God: but the Saints themselues, though they were aliue, are not to be worshipped, much lesse their images.

Argum. 4. The chiefe Iconomachi, that is, enemies or oppugners of Idols, say they, are the Iewes, Samaritanes, Mahometanes: yea the diuell himselfe loueth no images, Bellarm. ibid.

Ans. First, it followeth not, the Iewes and Turkes abhorre images, and there∣fore Christians ought to loue them: for the heathen hated many vices, which are also to be abhorred of Christians. Secondly, they were not the first Iconoma∣chi, Image haters: for Moses was an Iconomach, when he caused the golden Calfe to be burnt to powder: Hezekiah an Iconomach, that brake downe the brasen serpent: Iosiah an Iconomach, that caused the Idols to bee destroyed, 2. King. 23. Nay, God himselfe was the first Iconomach, that forbiddeth Images and Idols to be made in the moral law. Thirdly, I pray you where did the Iesuite learne, that the diuel hateth an image? I am sure the scripture speaketh contra∣rie, that what was offered to Idols was sacrificed to diuels, 1. Corinth. 10.20.

The Protestants.

THat Images or Idols are not at all to be reuerenced or worshipped, or to be made, or set vp in Churches, or in any other place for any religious, or rather irreligious vse: thus out of the holy scriptures we make it plaine.

Argum. 1. The making of any similitude or likenes, to fall downe before it and worship it, is flatly forbidden in the second commandement, Exod. 20. Er∣go, they are not to be worshipped. So likewise, Deut. 4.15. Isai. 40.18. and in many other places in the old Testament, Worshipping of Images, which is ido∣latrie, manifestly forbidden in the new Testament, Rom. 1.23. 1. Corinth. 10.20. 1. Iohn. 5.21. Ergo, not lawfull.

Ans. One Catharinus a great Papist, sayth, that the commandement in the lawe against images, was but temporall, and to continue but till the establishing of the new Testament. But Bellarmine vtterly misliketh this answere, being most absurd, for the morall lawe is perpetuall, De imaginib. sanct. lib. 2. cap. 7. They doe giue therefore a more deliberate answere: that the scriptures doe reproue and condemne the idolatrie of the heathen, which worshipped their images as Gods. But so doe not they: they make no account of them, as they affirme, for their matter or forme, but for that relation they haue to the things whose ima∣ges they are, Rhemist. Philipp. 2. sect. 2.

Ans. First, the Iewes also in their golden Calfe had a relation to that God that brought them out of the land of Egypt, Exod. 32.4.5. The like relation had Iero∣boam in setting vp of his Calues, 1. King. 12.28. for they were not so mad as to thinke that a Calfe brought them out of Egypt. And it appeareth yet more plain∣ly: for Exod. 32.5. Aaron sayth, To morowe shall be the Lords holy day: the word is Iehouah: which name the Iewes only ascribed vnto God: So Iudg. 17.3. Micah his mother sayth, that she had consecrated the shekles of siluer to the Lord Iehouah, to make a molten Image: wherefore in their Images they had re∣lation to God, and yet were they reproued for their idolatrie. The like relation the Gentiles also had in their Idols, as Augustine witnesseth: Non ego illum lapi∣dem colo, &c. adoro, quem video, sed seruio ei quem non video. Quis est ille? Numen quoddam inuisibile quod praesidet illi simulachro.* 1.34 I doe not worship that carued stone or Image: I reuerence that I see, but I serue or worship that I see not: that is, a certaine diuine spirit, which is president in that image. Wherefore popish idolatrie can no more be excused by this shift of reference or relation, then ei∣ther the Iewes or Gentiles, that pretended the same colour.

2 It may be proued by the practise of the popish Church in England, that simply without any such relation or signification they commanded Images to be worshipped. Thomas Man Martyr troubled, because he beleeued not in the Crucifixe.* 1.35 Robert Raue of Dorney molested, because he sayd, that an Image gra∣uen with mans hand, is neither God, nor our Ladie, but made for a remem∣brance of Saints: nor wee ought to worship any thing, but God and our Ladie, and not images of Saints,* 1.36 which are but stockes and stones. Mistresse Alice Dolie brought into trouble for saying, We should not worship that thing that hath eares,* 1.37 and eyes, and can neither see, nor heare. These good men and wo∣men, we see, were persecuted in those daies for denying worship to Images, as they were Images. So then the popish doctrine was (as it appeareth) that Ima∣ges were simply to be worshipped.

Argum. 2. Apocalyps. 9.20. Worshippers of Idols of siluer and gold are there condemned: which can be no other but the Papists: for that prophecie is to be fulfilled in the latter times towards the end of the world, after the opening of the seuenth seale and blowing of the sixt trumpet. But there is no knowne na∣tion in the world, nor hath not been many a day, that worshippe Images, but the popish Synagogue.

Argum. 3. Man is the image of God, and yet is not worshipped: how much lesse ought we to worship carued images, which are but made with mens hāds? As Augustine saith, Opera hominum non colenda, meliores sunt artifices: The han∣die workes of men are not to be worshipped, the workmen themselues are bet∣ter, and yet not worshipped. What foule idolatrie is this, to preferre the workes of mens hands, before the worke and image of God, to despise men, and haue in so great regard dead stockes and stones.

Argum. 4. Augustine sayth: Noui multos esse sepulchrorum & picturarum ado∣ratores: I know there are many which worship sepulchres and pictures. Of these

he warneth men to take heed, Noli consectari turbas imperitorum: Followe not such vnlearned and vnskilful multitudes. Bellarmine answereth, that Augustine wrote thus when he was a young man, and not fully conuerted, cap. 16. A sillie shift: yet we will vouchsafe an answere, though it be worthie of none. Let vs heare what Augustine thought when he was old, and stayed in iudgement: Iam verò artifex melior est eis, quem te tamen puderet adorare: melior & tu,* 1.38 quamuis ea non feceris, quoniam, quae illa non possunt facis, melior & bestia. The workman is better then the image, who gaue fashion and shape vnto it, yet thou wouldest be ashamed to worship him: thou thy selfe art better, for thou canst doe many things which that cannot: nay a bruite beast that heareth and seeth is better. By this we may see what Augustine thought of worshipping of Images.

THE FOVRTH ARTICLE, WHAT MANNER OF worship is to be giuen to Images.

The Papists.

BEllarmine, who is the mouth of the rest, setteth downe these two positions: First, that Images, though they are not properly to be worshipped with di∣uine [error 41] honour, neither is it safe so to teach in the hearing of the people, yet impro∣perly they may haue the same worship, which properly belongeth to the Saint whose image it is. Secondly, there is a religious worship properly due vnto ima∣ges, as they are considered in themselues, & non solum vt vicem gerunt exempla∣ris, and not onely as they represent another thing: Bellarm. de imaginib. sanctor. lib. 2. cap. 21.23.

The Protestants.

WE haue shewed before that Images ought not to be worshipped at all, and that all religious worship is due onely vnto God: wherefore to vs this question is superfluous, with what religious worship Images are to be adored: for no religious worship at all is due vnto them: yet let vs vouchsafe the while, to see the contradictions that are amongst them, and the absurdities that they are driuen vnto.

1 Our Rhemists confesse, that Images are not at all to be worshipped with any diuine honour, Act. 17. sect. 5. But it was decreed in the idolatrous Councel of Nice the second, and maintained by Thomas Aquinas, Bonauentur, Caietanus, and other papists, that the image of God is to bee worshipped with the same worship that is due vnto God. And Bellarmine commeth not much short of them, that sayth, improprie, improperly Images may haue the same worship: as the Kings ambassadour improperly is honoured as the King. I pray you how farre are these men from making their Images Gods? for they say they are the Lords deputies and Vicegerents, as the ambassadour is for the King.

Againe, the Rhemists affirme, that the Images of Christ are not to be honou∣red or accounted of, but for the respect and relation they haue to our Sauiour, Annot. Philipp. 2.2. So the Tridentine Councel determineth, Sess. 25. Honos, qui eis debetur, refertur ad prototypa, quae illae repraesentant: The honor due vnto them is to be referred vnto those things which they represent. But Bellarmine teach∣eth cleane contrarie, that they haue not onely a respectiue honour, as represen∣ting other things, but properly and in themselues considered are to be worship∣ped. We may see by this, how handsomely they agree together.

2. Let vs see their absurdities. First, they hold that all images are not to be worshipped alike: for they make 3. degrees of religious worship; the highest, which they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ due vnto God; the lowest religious worship, which they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 proper to Saints; the middle or mean worship, called by thē 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as you would say, Superseruice, to be giuen onely to the virgine Mary. And as these three, Christ, the Virgine, the Saints doe differ, say they, in honour, so their Images accordingly must be distinguished in their worship.

Thus it commeth about, that a Roode of wood representing Christ, is more to be honored, then an Image of our Ladie of siluer; and Her image, if it be but of stone, is more to be reuerenced then a Saints image of gold: and thus the ex∣cellencie of nature, which is giuen these things by creation, is inuerted.

Againe, whereas beside these three deuised worships, which are properly due (as they say) to the Saints, not to their ••mages, the images also haue their proper worships: they make three other inferiour kinds of worship, which doe exceed in degree, as the other superiour kinds doe: so as Christ hath his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, worship, his image must haue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his vnder worship, (for wee must coyne newe names for strange deuises) their Ladie Mary hath her 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, super-seruice: her image must haue an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and vnder-ouer-seruice: as the Saints haue their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seruice, so their images must haue their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an vnder-seruice. And thus haue we sixe kindes of religious worship: as Bellarmine hath coyned them, cap. 25. and yet before the Iesuite tolde vs but of two kinds of religious worship, and the third a ciuill: three in all, Lib. 1. de Sanct. beatit. cap. 12.

But the scripture acknowledgeth one onely kind of religious worship, and that due onely vnto the Lord: Thou shalt worship the Lord thy God, and him only shalt thou serue, Math. 4.10. And the Angel forbad Iohn to fall downe be∣fore him, giuing a rule for all religious worship: Worship God, sayth he, Apo∣cal. 22.9.

Now, if our aduersaries deale plainly with vs, and tell vs in good sooth, that they would not haue images to bee adored with diuine worship: I aske them, whether to offer incense be not a part of diuine worship? They cannot denye it: for Hezekiah therfore brake downe the brasen Serpent, because the people bur∣ned incense to it, 2. King. 18.4. Seeing then the Iesuite alloweth censing & bur∣ning of odors before Images, Bellarm. lib. 1. de Sanctor. beatitud. cap. 13. they giue vnto them diuine honour. The Iesuites simple shift, that offering of incense

was a sacrifice then, an so parte of diuine worshippe, but it is none now, is not woorth the answer. Bellarm. lib. 2. cap. 17.

THE SECOND PART OF THIS question concerning the signe of the Crosse.

THis part also is deuided into certaine points or articles.

• 1. Of the honour due to the true Crosse of Christ, whereon he suffered.
• 2. Of the Image of the Crosse.
• 3 Of the Signe of the Crosse in the forehead, or made otherwise with the hand.
• 4 Of the power and efficacie of the Crosse.

THE FIRST ARTICLE OF THE TRVE Crosse whereon our Sauiour suffered.

The Papists.

THe wood of the Crosse, both the whole and euery piece thereof (say they) is worthy of great worship and reuerence: and therefore it hath bene worthi∣ly [error 42] visited in pilgrimages, honored with festiuall dayes, reserued with all deuotiō in times past, Rhemist. annot. Iohn. 19. sect. 2.

Argum. 1. It is highly sanctified, by the touching, bearing and oblati∣on of the sacred body of Christ, the Altar of that supreame sacrifice, & instrumēt of our redemption. Ergo, to be worshipped, Rhemist. ibid. Bellarm. lib. 2. de ima∣gin. cap. 27.

Ans. If therefore it was holy because it touched the body of Christ, & was an instrument of his death: by the same reason, the nayles that pearsed him, the speare that goared his side, the tormenters that crucified, Iudas that betrayed and kissed him: All these should also be honored and worshipped, that handled and touched him, and were instruments, occasions, and procurers of his death.

Argum. 2 The Crosse of Christ was found out, say they, in Constantines time the great, by a strāge miracle: for there were three crosses digged vp, which had beene a long time buried in the earth: the two crosses vpon the which the 2. theeues suffered, the 3. whereon our Sauiour hung: They brought them al three to a woman that then lay very sick, they laid the two first to her, and she re∣mayned as she was; then they applyed the third, and she was presently made whole. Bellarm. ex Ruffino: Ergo, the Crosse is holy and to be worshipped.

Ans. The inuention of the Crosse by Helena Constantines mother, seemeth to be a forged and fabulous storie.

1. Eusebius that writeth of the life of Constantine, and the Actes of Helena and registreth diuerse matters of lesse importance, yea hee sheweth howe the

Mount Caluarie, where the heathen had built Idolatrous Temples, was purged, and in that place (say they) the Crosse▪ was found, yet he maketh no mention at all of the inuentiō of the Crosse: which it is very like he would not haue omitted, if there had bene any such thing.

2. The most auncient author that writeth of this matter, is Ambrose, deo∣bitu Theodosii, which oration Erasmus thinketh to be forged in Ambroses name.

3. There is great disagreement amongst writers about this storie. Ambrose sayeth, the Crosse was knowen by the tytle that Pilate fastened to it. Sozome∣nus and Nicephorus say, the letters were worne out, and it could not be discer∣ned by the tytle. Paulinus sayth, the way to discerne it, was reuealed to Helena: Ruffinus ascribeth the deuise to Macarius Bishop of Ierusalem: Paulinus saith, it was knowen by raising vp a dead man to life: Ruffinus, by restoring a sick wo∣man to health, Fulk annot. Iohn 19 sect. 2. Thus we see of what small credit this storie is. And be it graunted, that there might be some such thing found: yet they must bring better proofe for that miraculous inuention, before we wil be∣leeue it.

The Protestants.

WE are not taught any where in the worde of God, to giue any religious worship to any creature, nor to adore stockes and stones, no nor the very Crosse it selfe, whereon Christ was crucified, if it were nowe to bee seene or had.

Argum. 1. If there had belonged vnto the Church any religious care of it, the Apostles would (no doubt) haue procured the safe keeping thereof, and not haue suffered the Church to want it 300. yeeres: and it had beene an easier sute for Ioseph and Nicodemus to begge the Crosse, then the body of Iesus.

Argum. 2. If the Crosse were to be adored, we are vncertaine which it is, and where to be had; and so might worship a common peece of wood, for the wood of the Crosse: for there is no doubt but this relique is forged and counter∣feyted as the rest be. Euegrius saith, the Crosse was at Apamea: Ruffinus, that it was left at Ierusalem, and that Helena sent a peece of it to Constantinople: and in many other places there are peeces of the Crosse to bee seene, which if they were all laied together (as Erasmus saith) would fill a shippe: for why? Paulinus witnesseth, that the Crosse remaineth whole at Ierusalem, as though it had been neuer touched, though innumerable peeces be dayly cut off from it, at the re∣quest of men. But this fable that goeth vnder the name of Paulinus, the Papistes themselues are ashamed of.

But if the true and right Crosse were to be had; why might it not be serued, if people beganne to abuse it to Idolatrie, as Hezekiah serued the brasen serpent? he brake it in peeces, when the people began to make an Idol of it.

Augustine saith, Christus ambulauit in mari, vt ostenderet in mari esse viam: sed tù quoniam i•• mari ambulare non potes, naui portare, ligno portare, crede in crucifixum, & poteris peruenire: Nemo potest transire mare huius seculi nisi Cruce

Christi portatus. Christ walked in the Sea, to shewe vs that our way must bee through the Sea: But thou, because thou canst not walke in the sea, must sayle in a ship, and be carried in a peece of wood: Beleeue in him that was crucified for thee: No man can passe the sea of this world, but being borne vp with the crosse of Christ.

Heere Augustine maketh no reckoning of the wood of the Crosse, which was easier to be had in his daies, then euer since, but ascribeth al to faith and be∣leefe in Christ crucified.

THE SECOND ARTICLE OF THE Image of the Crosse or Crucifix.

The Papists.

THe Image of Christ vpon the crosse, whether painted, carued, or grauen, we [error 43] see is had in great honour amongst our aduersaries: They kneele downe be∣fore their crucifix, weare it in their bosomes next to their heart, carry it in their iourneyes, set it vp to be adored in their churches.

Argum. 1. As adoration was done vnto God in olde time, at and before the Arke and Tabernacle, so it may be done now, at, or before a crucifix, relique, image, Rhemist. annot. Heb. 11. sect. 9.

Ans. 1. It is not al one to worship God at or before a thing, as to worship and adore the thing: the Israelits worshipped God, in, at or before the Taberna∣cle, yet did they not worship the Tabernacle, as you do the crucifix.

2. They might worship God before the Arke, because they were comman∣ded so to do: but it is not lawfull to fall downe before a crucifix, because all such images are flatly in the 2. commandement forbidden.

Argum. 2. The signe of the crosse appeared to Constantine in the ayer, he caused the crosse to be carried before him as an ensigne in battail: When the Iewes had leaue of Iulian to build the Temple, there were Crosses seene euery where in their garmentes, and many such apparitions haue there beene of the Crosse: Ergo, it is to be honoured and worshipped, Bellarmine cap. 28.

Ans. 1. What if Constantine caused the Crosse to be carried before him, stam∣ped it in his coyne, set vp his picture with the Crosse in his hand? all this we grant was done, & may be done againe: It was but a ciuil, no religious vse of the Crosse: He worshipped it not, vnlesse you will say, he set vp his owne image with the Crosse in his hand to be worshipped.

2. As for the apparitions of the Crosse (though wee think many of them to be forged) yet wee deny not, but that the Lord hath and may yet shewe, what signes and tokens it pleaseth him in the Heauen, and the earth: yet it fol∣loweth not, that the signe of the crosse should therfore be worshipped, because it was shewed to Constantine, no more then other signes and strange sights that many times appeare in the aire.

For the other apparition of Crosses in the Iewes garmentes, wee will

require it with another, and yet you shal gaine nothing by it. Anno. 1505. vnder the raigne of the Emperor Maximilian, there appeared diuerse tokens of bloo∣dy crosses, the nayles, the spunge, the speare, and other signes of Christs passion, in the garments of men and women, yea in their rockes, while they were a spin∣ning, reported by Francis Mirandula, Carion, Functius, Melancton, Flaccius: But the Popish Chronologers make no mentiō of it, as Christianus Masseus, & others of that profession. As the Crosses in the Iewes garments, that went about to establish their ceremonies againe, did shew, that do what they could, the gos∣pell, that is, the preaching of his Crosse should take place, as it did: so these signes in Germany did portēd, that the gospel in Germany should be preached, though the Papistes striued neuer so much against it. But it is a farre fetcht conclusion, to inferre heereupon, that the signe or Image of the Crosse is to be adored.

The Protestants.

THe Image of the Crosse of Christ, is neither to be painted, carued, grauen, for any religious vse, nor to be adored or worshipped: but men so doing do fal into the grieuous and high offence and sinne of idolatrie.

Argu. 1. The Scripture neuer calleth the Crosse, whereon Christ suffered, the holy Crosse, as the papistes do, but rather cursed: for S. Paul proueth that Christ became accursed for vs, because he dyed vpon the Crosse, according to the scripture, Cursed is euery one that hangeth on a tree. Howe then is it nowe honored, which was then accursed? And if all crosses are worthy honour, be∣cause of Christ his Crosse, then why not all nayles, and speares? for with them he was pearsed; al thornes also, because of his crowne of thornes: yea, & al horse-mangers too, because he was laid in a Cribbe?

Argum. 2 They are vncertaine of what fashion the Crosse of Christ was, whetherlike the Greeke letter. Υ. or this letter, x. or the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. T. or of this fashiō. † or of this, ✚. which is the vsuall fourme of their Crosses: how then dare they worship that which they know not, and are vncertaine of?

3. All those reasons which we brought before against the worshipping of images: part. ••. huius quaest. articul. 3. may be vrged against the adoration of Crucifixes.

Augustine thus writeth, Hanc intuentes salutiferam crucem, omne calum∣niantium superborum virus expellimus,* 1.39 By beholding this helpfull, or helthfull Crosse, we are able to auoid the poyson of all proud venemous Cauillers. Hee speaketh not of any Crucifix that they had in sight, but of the fruitfull meditati∣on of the passion of Christ: as he sayeth a little before, Dum vigilantissima & diligentissima pietate Christus crucifixus attenditur, When with diligent and watchfull and godly attention we consider Christ crucified. Loe, this was Au∣gustines Crucifix, to meditate vpon the death of Christ.

THE THIRD ARTICLE OF THE SIGNE of the Crosse in the forehead, or made ouer any thing with the hand.

The Papists.

THey say, it is an holy and venerable signe, and meet to be vsed, to crosse the [error 44] forehead, and other partes, to blesse them selues and their meates with crossing and such like. Rhemist.

Argum. 1. Jacob crossed his handes when he blessed his sonnes: it is lyke our Sauiour did lift vp his handes in the forme of the crosse, when he blessed. It is a conuenient memoriall of the death of Christ: and therefore to be vsed. Rhe∣mist. annot. Luke 24. sect. 5.

Ans. 1. Iacob laid his handes after that forme, because of the present oc∣casion: for the younger sonne that should be the greater, was placed at his left hand, and the elder at the right.

2. Seeing the scripture expresseth not in what manner Christ lifted vp his hands, it is great presumption for you to say, it was done in the similitude of the Crosse.

3. How can it be a conuenient memoriall of Christs death, beeing neither ordained of Christ, nor taught by his Apostles so to be?

Argum. 2. Apocal. 7.3. Hurt not the earth, till wee haue sealed the ser∣uants of God in their forehead: This is the signe of the Crosse, Rhemist. ibid. Bellarm. cap. 29.

Ans. It is the signe proper to Gods elect, and therefore not the signe of the Crosse, which many reprobates haue receiued, Fulk ibid.

The Protestants.

THough we finde that the signe of the Crosse hath beene of ancient time v∣sed in Baptisme, and is now in some reformed churches without popish su∣perstition: yet this ridiculous & superstitious abuse of the signe of the Crosse, which is common and vsual among the Papists, to crosse themselues, their fore∣heads, their eies, mouth, lippes, to crosse themselues going foorth, and returning home, thinking thereby to be sufficiently shended and preserued from euill, we do vtterly condemne, and haue worthily abolished.

Argum. 1. This custome of crossing hath no warrant from scripture, ney∣ther was practised by the Apostles: Valentinus the Heretike was the first that made any great account of it, Irenaeus lib. 1. cap. 1. therfore not to be vsed amōgst Christians.

Argum. 2. Math. 23.5. Christ reproueth the Pharisies for their phylacte∣ries,

that is certain writings of the law in parchment, which they bound to their foreheads, and for their broad fringes, which were notwithstanding cōmanded by the lawe. If our Sauiour reproued them for abusing the things rightly institu∣ted at the first: much more worthie of blame is the superstition of Christians that hath no ground nor warrant at all.

* 1.40Augustine sayth, Christus elegit, vt in cruce penderet, vt ipsam crucem in cor∣dibus fidelium figeret: Christ made choise of that kind of death to hang vpon the Crosse, that his Crosse might be fixed in faithfull mens hearts: he saith not in frontibus, in the forehead, though in some editions that word be foysted into the text, but in cordibus, in their hearts.

THE FOVRTH ARTICLE OF THE POWER and efficacie of the Crosse.

The Papists.

[error 45] THe signe of the Crosse (say they) hath two notable and powerfull effects: one is to driue away diuels and euill spirits, to heale and cure diseases: the o∣ther is to sanctifie and blesse creatures, as our meates and drinkes, which is done by the signe of the Crosse, Rhemist. 1. Timoth. 4. sect. 12.13. Bellarm. cap. 30.

Argum. 1. That the signe of the Crosse, euen ex opere operato, as Bellarmine sayth, by the very act, and making of the signe, yea by a Iew, Infidel or Pagan, hath power to driue away the diuell, they would thus proue it: Dauid by his Harpe droue away the euill spirit from Saul: the Angel did the like with the fishes liuer, in the storie of Toby: Rhemist. ibid.

Ans. First, we must haue better scriptures then Apocryphal stories to build our faith vpon: The good angels of God haue power from God to driue away euill spirits, though they vse no externall signes: yet it followeth not, that euery man may do that which is granted to the Angels, though we should admit the storie. Secondly, Dauid not so much by the sound of his Harpe refreshed Saul, as by his godly songs and musicke chased away the spirit: neither did the euill spirit depart from him, but he for the while found some ease: his phantasticall and melancholy fits which Sathan wrought vpon, being by his pleasant harmo∣nie somewhat allayed. Thirdly, all this being granted, yet haue they not proued by these examples, that Pagans and Infidels, by the signe of the Crosse, may chase away euill spirits.

2. That things are hallowed and blessed by the signe of the Crosse, they also proue it, because the Crosse being an holy signe in it selfe, doth communicate holines vnto the things signed with the Crosse: Bellarm. cap. 130.

Ans. First, we denie the signe of the Crosse, as they vse it to be an holy but ra∣ther a superstitious and deceiueable ceremonie. Secondly, though it were holy, yet being abused, it cannot transferre any holines to other things▪ for in the law

the sacrifices of the wicked, though they lay vpon the Altar, were not thereby sanctified, but were an abomination, being not offered in a right faith: Nay, there is no outward ceremonie so holy, as that it can impart the holines to ano∣ther thing: as it is shewed, Hagg. 2.13. Though a man did beare holy flesh in the skirt of his garment, yet was it not thereby holy.

The Protestants.

FIrst, it is a deceitfull toy that they beare the people in hand: the diuell at the signe of the Crosse will flye away: For the weapons of our warfare (saith S. Paul) are not carnall, 2. Corinth. 10.4. but the signe of the Crosse is an external and carnall, no spirituall weapon, and therefore preuaileth not against spirituall powers. Act. 19. The diuel would not giue place when Iesus and Paul were na∣med, much lesse at the signe of the Crosse.

Augustine saith: Signum Christi expellit exterminatorem▪ si cor nostrū recipiat saluatorem: The signe of Christ doth expell the destroyer, when our heart recei∣ueth our Sauiour: Tractat. in Iohann. 50. So it is not the signe in the forhead, but the faith of the heart, that maketh Sathan afraid: if sometime he auoyd when men signe themselues, he is disposed to play with them, that he may deceiue them more strongly.

Secondly, we knowe no such meanes to sanctifie creatures by: They are bles∣sed and sanctified for our vses (as S. Paul saith) by the word and prayer, 1. Tim. 4. Prayer therefore without warrant of the word is but presumption. They there∣fore hauing no word for their superstitious crossings, inuocations, incantations, popish blessings, doe deceiue themselues and others, in thinking that the crea∣tures in such order are sanctified vnto them.

AN APPENDIX CONCERNING THE name of Iesus.

The Papists.

THe name of Iesus (they say) ought to be worshipped by capping and knee∣ling [error 46] thereunto, by wearing it in their cappes, and setting it vp in solemne pla∣ces: alleadging for their purpose that of S. Paul, That at the name of Iesus all things shall bow, Philipp. 2.10. Yea, they say, that Protestants by abolishing the name and Image of Christ, doe make a way for Antichrist. Rhemist. annot. Phi∣••ipp. ••. sect. ••. Apocal. 13.17.

The Protestants.

1. THe bowing at the name of Iesus, as it is vsed in poperie, to bend the knee

at the sound thereof, is not commaunded in this place: which sheweth espe∣cially the subiection of all creatures, of Turkes, Iewes, infidels, yea of the de∣uils themselues to the power and iudgement of Christ. Secondly, Protestantes haue onely taken away the superstitious abuse of the name of Iesus. Thirdly, the kneeling at the name of Iesus is superstitiously abused in popery: for the people stoupe onely at the sound, not vnderstanding what is read, and so make an idoll of the Letters and syllables, adoring and worshipping the very name when they heare it or see it: And againe in sitting and not veyling at the name of Christ, Immanuel, God the father, the sonne, and the holy Ghost, and bow∣ing onely at the name of Iesus: Fulk. ibid. Fourthly, due reuerence may be vsed to our Sauiour without any such ceremony of capping or kneeling, Fulk. Nei∣ther doe we bind any of necessitie to vse this reuerence to the name of Iesus, as the Papists doe, which think that Christ cannot otherwise be honoured: neither doe we iudge and condemne those that doe vse it, being free from superstition, and grounded in knowledge, and carefull not to giue offence: for superstitious and offensiue ignorance is not in any case to be defended. Fiftly, this outward reuerence to the name of Iesus was first taken vp amongst Christians, because of all other names it was most derided and scorned of the Paganes and Iewes: and therefore they did the more honor it. But now there is greater daunger of popish superstition in abusing holy things, then of prophane paganisme in vt∣terly contemning them: and therefore there is not such necessary and iust oc∣casion of vsing this externall gesture now, as was in former times: It was not vsed of necessity then, much lesse now.

THE SIXT QVESTION CONCERNING Temples and Churches.

THis question hath diuerse partes. First, of the forme and situation of Chur∣ches. Secondly, of the end and vse of Churches. Thirdly, of their ornaments, Fourthly, of the dedication of Churches. Fiftly of thinges halowed and conse∣crated for Churches.

THE FIRST PART OF THE SITV∣ation of Churches.

The Papists.

THe Churches and Temples of Christians (say they) are most conuenientlye and haue bene of auncient time builded toward the East. Bellarmine libro tertio, capite tertio, de sanctis.

Argu. 1. Paradise was built in the East, Genes. 2.8. and therefore we ought to pray that way, for desire we haue to our Country.

Ans. 1. Paradise was then Eastward vnto Moses and the Israelites being in the Wildernes, when he wrote this storie: but it cannot be East to all Christi∣an nations: for Paradise being planted in Eden which was part of Mesopotamia, must needes be West to the Persians, South to the Scythians and Tartarians, North to the Aethiopians: wherefore this reason is not generall for all Chur∣ches in Christian nations. Secondly, it skilleth not where that earthly Paradise is situate: our heauenly Paradise is in heauen, which is euery where open to all true beleeuers.

Argu. 2. Wee looke for Christ to come in the East to iudgement, therefore we pray toward the East: As the lightning shineth from the East to the West, so shall the comming of the Sonne of man be. Math. 27.24. Therefore he shall appeare toward the East. Bellarm. ibid.

Ans. 1. By that similitude of the lightening, the sodainnes of his appearing, not the place is declared. Secondly, it is great presumption to define that which the Scripture hath not reuealed▪ Christes comming is onely generally set downe, he shall come in the cloudes, Math. 24.30. And we shall be caught vp in the cloudes. 1. Thessal. 4.17. There is no particular description of the place.

The Protestants.

TO vs it is no matter, which way Churches are builded, we may turne our selues in praier as well toward any one parte of the heauens, as an other: Neither doe we refuse to pray in Churches builded toward the East. But that our Oratories and places of praier ought rather to be builded that way, then a∣ny other; out of the Scripture it cannot be proued, and we holde it as a meere su∣perstitious opinion.

Argu. 1. S. Paul exhorteth men euery where to lift vp pure handes. 1. Tim. 2.8. He saith, In euery place, without exception, whether toward the East or the West, or wheresoeuer.

2. If any place were more daungerous then other to pray in, it is not so safe, and perhaps more perilous to pray toward the East for Idolaters were wont to turne them toward the East, and to worship the Sunne rising. Ezech. 8.17. And for this cause the holy place in the Tabernacle was toward the West. Exod. 26.27. And it was the custome of the Iewes to pray Westward, least they should be entised to worship the Sunne rising in his strength. And therfore the Iesuite maketh but a bad argument: The Iewes praied toward the West, Ergo. christi∣ans must pray toward the East: nay rather contrary, because they turned their backe to the East, for feare of Idolatry; Christians, if any place were to be re∣garded more then other, ought vpon the same ground also to follow the same custome, for as much as all men by nature are prone to Idolatrie: and the rea∣son

of their so praying, seemeth rather to be morall, then ceremoniall: This I say not, as though I commended the Iewes superstitious praying toward the West, but onely to shew that they haue better reason for their custome, then our aduersaries haue for their superstitious turning toward the East. But to chri∣stians all places are alike.

Augustine saith, cum quis quaritorationem, c••llocet membra, sicut ei occurrit. If any man be desirous to pray, let him place his body, as occasion serueth: he saith not, toward the East, or toward the West. ad Simplician. lib. 2. quaest. 4.

AN APPENDIX OF THIS PART concerning the fourme and fashion of Churches.

The Papistes.

[error 48] THey would haue their Churches to be built as Salomons Temple was, which consisted of three partes: there was first the porch or court for the people; then the holy place where the Altar stood, and the Priests offered sacrifice, and last of all the most holy place, where the Arke and Mercieseate were placed. So they haue the Church porch, then the body of the Church, and aboue that, their Sanctuarie, as they call it, or the queere or chauncell, which was separated from the rest, by steps or staires, hangings or curtaines, and other partitions. And here must stand their Altar. Bellarm. lib. 3. de 〈◊〉〈◊〉 Sanctor. cap. 3.

The Protestants.

COncerning the fashion and fourme of Churches, and the 〈◊〉〈◊〉 and par∣titions within, we will not much contend, so these conditions be obserued, First, that all superstition be auoided in making one place of the Church holier then the rest, wherein the Papists mightily offend▪ for the queere or chauncel was for their Priests and singers, the other part of the Church for lay men, they were not to enter into that holy place: and thus according to the places, they deuided the congregation: as though one part were more holy then the other▪ The people also were made to beleeue, that to be buried in the Chauncell but especially vnder the Altar, was more auailable for the dead, then to be bu∣ried in the Church. But where learne they that our Churches ought to haue a sanctuary, as the Iewish Temple had? that was an euident type, and is now ac∣complished in our Sauiour Christ, who is now entred into the heauens, as the high Priest then entred into the holy place to make atonement for the people. Heb. 9.24. This therefore is very grosse, to reuiue and renew again Iewish types and figures. And if herein they wil imitate the building of Salomons Temple, to

haue a Sanctuary, why doe they not also build toward the West, as the Temple was? why bring they not their Altar downe into the body of the Church? for in their holy place there was no Altar. And indeed, Altar we acknowledge none, as afterward shalbe proued. But we see no reason▪ why the communion Table may not be set in the body of the Church, as well as in the Chauncell, if the place be more conuenient and fit to receiue the Communicants. But I pray you why is your Altar rather set in your Sanctuary, then the Fonte or Baptistery? they are both Sacraments, as well Baptisme as the Lords Supper: why should one be preferred, as holier then the other?

Secondly, all things in the Church ought to be done vnto edifiyng, and therefore we allow no such partitions, as doe hinder the edifiyng of the people and exclude them from hearing: as in popish Churches the Priest is pued or mued vp by himselfe a great way off, that his voice can hardly be perceiued of the people: The Minister is so to stand and turne himselfe as he may be best heard and vnderstood of the people: as Ezra had a pulpit of wood to stand in when he read the Law, Nehemiah. 8.4.

Augustine thus writeth, Cum Episcopus solus intus est, populus & orat eum illo, et quasi subscribens ad eius verba, respondet, Amen. While the Bishop or Pa∣stor praieth within, the people both praieth together with him: and subscribing to his words, answereth, Amen. By this it appeareth, that though in Augustines time the Minister had a place for him selfe (as it is meete he should) yet he so disposed himselfe, that his praier was heard of all the people: for otherwise how could they pray with him, and subscribe or giue assent to his wordes?

THE SECOND PART, OF THE END and vse of Churches.

THis part hath 3. seuerall pointes. First, whether the Churches of Christians are built to offer sacrifice in. Secondly, whether they be in themselues pla∣ces more holy then others. Thirdly, whether they may be dedicate to Saintes.

THE FIRST POYNT OR ARTICLE, whether our Churches are for sacrifice.

The Papists.

THe principall end of Churches is for the sacrifice of Christians, and in that [error 49] respect they are truely called Temples▪ they are not onely for prayer,

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the preaching of the word, and administration of the Sacraments, but chiefely for the externall sacrifice of the Masse. Bellarm. cap. 4.

Argu. 1. The Churches of Christians haue altars, therefore sacrifices: that they haue altars, he thus proueth: First 1. Corinth. 10.21. You can not be parta∣kers of the Lords table, and the table of Deuils: by the table here is meant the altar, for the table of the heathen was their altar, wherein they sacrificed to their Idols.

Ans. 1. A table is one thing, an altar an other: and very vnproperlye is an altar called a table: this place in any wise mans iudgement maketh more a∣gainst them then with them. Secondly, S. Paule speaketh not here of the sacri∣fices of the heathen nor of their altars, but of the feastes which they made in their idolatrous temples, which was done vpon tables, of such sacrifices, as had bene offered to idoles: vnto the which feastes S. Paul forbiddeth Christians to come, as it appeareth in the rest of the Chapter, and more plainely. cap. 8.10.

Argu. 2. Heb. 13.10. Wee haue an altar, of which they haue no power to eate that serue at the Tabernacle: that is the altar whereon Christs body is of∣fred. Bellarm. Rhemist in hunc locum.

Ans. The Apostle speaketh expressely of participation of the sacrifice of Christs death, (as it is manifest in the 2. verses next following) which is by a Christian faith, and not in the Sacrament onely, whereof none can be parta∣kers that remayne in the ceremonial obseruations of the Leuitical sacrifices. For the Apostle speaketh manifestly, verse 12. of the suffering of Christ without the gate: Christ therefore is the altar, yea our Priest and sacrifice too. You abuse this place to proue your materiall popish altars, which are many: but the Apo∣stle saith, we haue an altar, speaking of one.

The Protestants.

THe Churches of Christians are the houses of praier, made to that end, that they should come together to heare the word of God read and preached, re∣ceiue the sacraments, and offer vp their spiritual sacrifices of praise and thanks∣giuing: other externall sacrifices, or altars we acknowledge none.

Argu. 1. The temple of the Iewes was called an house of praier, that is, principally for praier, Marke. ••1.17. Moses was read and preached in their syna∣gogues. Act. 15.21. Much more are the Churches of Christians appointed for preaching and praier. Act. 20.7. The first day of the weeke, which is the Lords day, they came together to breake bread, and Paul preached vnto them. Ergo the administration of the word and sacramēts with praier, is the chiefe and only cause of the holy assemblies of Christians.

Argu. 2. Altars we haue none in our Churches. S. Paul calleth it the Lords table. 1. Corinth. 10.21. where wee receiue the sacrament of the bodye and bloud of Christ. And he calleth it bread, which is broken▪ 1. Co∣rinthians 11.20. But bread is set vpon Tables, not sacrificed vpon Altars.

Augustine also calleth it, Mensam Domini, the Lords table, Epist. 59. & epist. 50. He sheweth howe cruelly the Donatistes handled Maximian a catholik Bishop, beating him with Clubbes, euen in the church, lignis altaris effractis im∣maniter ceciderunt, and wounded him with the wood of the Altar, which they had broken downe. Where though he improperly call it an Altar, yet was it a communion table framed of wood, and made to bee remoued, not fastened to the wall, as their popish Altars were.

THE SECOND ARTICLE, WHETHER Churches are more holy places in them selues.

The Papists.

GOd (they say) rather dwelleth and is present in Churches, then els where: [error 50] and therefore it is more auailable for a man, euen to make his priuate prayer in the Church.

Argum. 1. The Temple of Salomon was ordained euen for the prayers of priuate men: and Salomon prayeth vnto God, that they might be heard. 1. King. 8.38. So Anna prayed in the Tabernacle, 1. Sam. 1. And the apostles went vp to the Temple to pray, Act. 3.1. Ergo, prayers made in the Temple are more auaileable, Bellarm. cap. 4.

Ans. 1. See what Iewish arguments here are: because the Lord gaue an especiall blessing to his Temple amongst the Iewes, that was the onely place for sacrifices, and so also a peculiar priuiledged place for prayer: therefore hee will binde and tye himselfe to some certaine place now. But our Sauiour sayth cleane contrary vnto the woman of Samaria, The houre cōmeth when ye shall neither in this mountaine, nor in Ierusalem worship my Father, Iohn. 4.21. The prayers and sacrifices of Christians, are now no more tied and limited to places: That was but a type vnto the Iewes, that as then God would be onely heard in his Temple: so his name is now onely truely inuocated and called vpon in his Church.

2. It is falsely alleadged that the Apostles went vp, only to pray, to the tem∣ple: they went vp at the ninth hower of prayer, when the people were accusto∣med to go vnto the Temple, that they might preach the gospell vnto them.

The Protestants.

WE preferre publique prayers made by the Congregation in the Church, before priuate prayers, not because of the place, but in respect of the con∣gregation, whose prayers ioyntly al together are more feruent & effectuall, then the prayer of one man: But if we compare publique prayer with publique, and priuate with priuate, we doubt not but that the one and the other being made in faith, may as well be heard out of the Church, as in it.

Argum. 1. The promise of our Sauiour is generall, Wheresoeuer two or three are gathered together, I am in the middest amongst them, Math. 18.20. So S. Paul, I wil that men euerie where lift vp pure handes. 1. Tim. 2. Ergo, they may be heard praying in faith in any place.

Argum. 2. So our Sauiour saith, When thou prayest, enter into thy cham∣ber: he sayth not, go to the church. Bellarm. saith, he entereth into his chamber, that prayeth without vaine glorie, whether hee doe pray secretly or open∣lie.

Ans. Our Sauiours words are plaine without allegorie, for he speaketh of shutting the dore of the chamber, and there is a manifest opposition betweene the Pharisies praying in the corners of the streets, and the frequencie of peo∣ple, and the others praying in secret.

Augustine saith, Quid supplicaturus Deo locum sanctum requiris? volen•• in Templo orare,* 1.41 in te ora: & ita age semper, vt Dei Templū sis, ibi enim Deus exaudit vbi habitat. When thou art about to pray, what needest thou goe to any sacred place? wouldest thou pray in the Temple or Church? see that thou be the Tem∣ple of God, and there the Lord will soonest heare where he dwelleth.

THE THIRD ARTICLE, WHE∣ther Churches and Temples maybe dedicate to Saintes.

The Papistes.

[error 51] THey nothing doubt, but as Churches may be consecrated, and dedicated to the honour of God, so they may be also vnto saints.

Argum. 1. The Temple of Salomon was not only built for sacrifices and prayer, but for the Arke of God also: as Dauid sayeth to Nathan: Now I dwell in an house of Cedar trees, and the Arke of God remaineth within curtaines. 2. Sam. 7.2. But there is as great honour, yea, and greater due to the reliques of Saintes: Ergo, it is lawfull to builde Temples vnto them. Bellarmine cap. quarto.

Ans. 1. When you haue a commandement to build Churches for reliques, as they had to build a Temple for the arke, ye may be bolde to do it.

2. To build a Temple for the arke, was all one as to build an house for the Lord: for it was the Mercieseate of God: it pleased the Lord to dwell betweene the Cherubims, there to shewe euident tokens of his presence. And whereas Dauid consulted to build an house for the arke, the Lord doeth thus answere him by his Prophet: Shalt thou build me an house for my dwelling? verse 5. So the Temple was made in the honour of God, being made for the Arke. It

was all one, for the Arke to dwell there, and the Lord him selfe to dwell there: This argument therefore maketh nothing for them.

The Protestants.

TO build Churches and religious houses in the name and honour of saintes, and to make them Patrones and Protectoures of those places, and there to call vpon them, and make prayers vnto them, all which is defended by our aduersaries, we holde it vtterly vnlawfull, as tending to manifest impietie, and idolatrie.

Argum. 1. No diuine worship is to be giuen to Saints, therefore no Chur∣ches to be made in their names For it is part of the diuine worshippe to haue Temples.

Augustine saith, Nos non Martyribus Templa, sacerdotia aut sacra consti∣tuimus, quoniam non ipsi, sed Deus ••orum nobis Deus est:* 1.42 Wee doe not ordaine Temples, Priesthoodes, or sacrifices for Martyres: for not they, but their God, is both their God and ours: None therefore is to haue a Temple but God. But marke I pray you their distinction: They say, that Religious houses as they are Temples, are onely consecrated to God, but as they are Basilica, palaces, sump∣tuous buildinges, the selfe same Churches may be dedicate to Saintes. Bellarm. ibid.

Ans. If one and the same Church may be consecrate both to God and to some saint beside, I pray you who is the principal patrone of that church: God or the saint? You will say I am sure, God is. But I will proue the contrary, be∣cause it hath the name of the faint: It is called by the name of S. Peter, S. Paul, or some other, not by the name of God: Thus they are not contented to make saintes Gods fellowes, but will euen thrust him out of place, giuing vnto saintes the honor of Gods house.

2. How names are to be giuen to places, wee can not better learne, then of those auncient founders of names the holy Patriarches: As Abraham Gen. 22.14. calleth the mountaine Iehouah-iireh, The Lord hath seene. So Ia∣cob giueth holy names to the place where he met the Angelles, Gen. 32.2. and where he wrestled with the Angell, ver. 31. They as we see gaue holy and reue∣rent names vnto places, not made peculiar for Gods seruice, but onely for ciuil vse for the places to be called and knowen by: how much more ought churches and houses of God to be called by his name?

We therefore conclude, that Churches ought not to bee erected in Saintes names, to worship them thereby, and make them our Patrones, mediators, and presenters of our prayers: for this were great Idolatrie: Euen like as the Hea∣then called their Temples by the names of their Idolles, Venus, Iupiter, Dia∣na and the lyke: Yet wee refuse not to call our Churches by the names of Saintes, as they haue beene called of olde, because wee are not inuentors

of names; and termes inured by continuall custome can hardly be left. Wee vse them only as ciuil termes to distinguish places by: if any otherwise vse them, for any Religious purpose, they do amisse. And yet we deny not, but that the names of holy men may be safely remembred, by thankesgiuing vnto God for such excellent instruments, and setting before our eyes their good example. And concerning the names which haue bene superstitiously giuen in times past vnto Churches and other places (though it were to bee wished, that they neuer had beene so giuen) yet now we vse them (setting apart all superstition) as ciuill names of differēce, as S. Luke describeth the ship of Alexandria, wherein they were carried, whose badge (saith he) was Castor & Pollux, Act. 28.11. In a ciuil matter of description, hee refuseth not to vse the names of the heathen goddes. Augustine also giueth a good rule concerning such names. He speaketh of the names of dayes, which were called after the names of heathenish Idols, as the 4. day in the weeke, which we call Wednesday, was then called and is yet in the Latine toung,* 1.43 Dies Mercurij, Mercurie his day. Sic dicitur, a paganis, & a multis Christianis, sed nolumus vt dicant, et vtinam corrigātur: melius de ore Christiano ritus loquendi ecclesiasticus procedit. So it is called of the heathē, & of many chri∣stians, but I would not haue them called so, and I wish they were amended: for a Christian kinde of speaking best becommeth a Christian. Sed si quem forte cō∣suetudo traxerit, &c. sciat illos omnes homines fuisse. But if custome preuaile with a man so to speake, let him vnderstand that all they were but men, whome the heathen take for gods.

So say wee, it were to be wished, that we had names void of al shew of su∣perstition: but seeing for our speaking we must be ruled by custom, let vs know that those saints, by whose names places are called, are no Gods, nor Gods fel∣lowes, nor patrons, or Mediators for vs, nor any way to bee worshipped: But they are the fellow seruants of all faithfull Christians, to bee reuerenced with a Christian duety of loue, not a religious worship of seruice.

THE THIRD PART OF THE ADOR∣ning and beautifiyng of Churches.

The Papists.

[error 32] THe Temples and Churches of Christians they would haue built in the most sumptuous and costly manner, yea, in beauty to exceede the palaces of Prin∣ces, with siluer, golde, silke, Veluet; to be decked and adorned, Bellarmine cap. 6.

Argum. 1. The Tabernacle of the Iewes was of exceeding beauty: the Curtaines therof, of silke; the vessels, euen to the snuffers for the Lampes, were of golde, the Priests garment had a breastplate of golde, set about with precious stones: Therfore why should not the Temples of Christians be in like sort ador∣ned, and set foorth? as Isay prophecieth, that the Glory of Lebanon shal come,

the Firre, Oliue, and Boxe tree to beautifie my sanctuary, Isai. 60.13. which is li∣terally to be vnderstood, Bellarm. ibid.

Ans. First, if the Iesuite had turned his argument and reasoned thus: the temple of the Iewes was gorgeous, and sumptuous, and beautifull to the eye: therfore Churches of Christians ought not to be so now: he had reasoned much better: for their seruing of God was externall; now God will be worshipped in spirit. All things were done vnto them in types and figures: the outward glo∣rie of their temple was a liuely figure of the spirituall beautie of the Church of Christ. Secondly, where you would haue the prophecie of Isay to be literally vn∣derstood, you haue made a good argument for the Iewes: for then they shall haue their sanctuarie restored againe, which the Prophet speaketh of by name. And if that place of Isay haue a literall sense, why not that also, 54.10. I will lay thy stones with Carbuncle, and thy foundation with the Saphires: I wil make thy windowes of Emeraudes, and thy gates shining stones? Say also that this shalbe literally performed: and so according to this grosse sense, the prophecie of Hag∣gie shal also be fulfilled: the glorie of the last house shalbe greater then the first, Hagg. 2.10. But I thinke you neuer sawe Church built in this goodly manner, in beautie surpassing the Iewish temple, nor neuer shall.

The Protestants.

THat the Churches of Christians, and places of praier, ought decently to bee kept, yea and with conuenient cost and seemely beautie to be built and re∣paired, and Church vessels with other necessarie furniture, to be of the best, not of the worst sort, we doe both commend it, and practise it: for so we learne by the example of our Sauiour, that cast out of the temple sellers of doues and mo∣ney changers, and would not suffer them to carrie vessels through it, Mark. 11.15, 16. that the house of praier ought to be reuerently regarded: but yet it fol∣loweth not, that such immoderate and excessiue cost should be bestowed vpon the walles of the Church and Idols, to garnish and beautifie idolatrie, and poore people in the meane time to want. A Matrone ought to goe comely and de∣cently apparelled, though not tricked vp with the iewels and ornaments of an harlot.

Argum. 1. Our Sauiour Christ reproueth the Scribes and Pharisees, because they drewe the people to bee good vnto the altar, and bestowe largely vpon them, and so leaue their parents helplesse, Math. 15.5. And he often doth incul∣cate that golden saying, I will haue mercie & not sacrifice: it is better to succour the liuing temples of God, which are the bodies of his poore children, then to bestowe superfluous cost vpon dead temples of stone.

Argum. 2. Christ also doth rebuke them, because like hypocrites they did garnish the sepulchres of the Prophets, & yet persecuted their doctrine, Math. 23.29: so all popish pharisees are worthie of blame, that take greater care in garnishing the temples and tombes of the holy Apostles and Martyrs, then they

doe in setting forth their holy doctrine, and preaching the Gospell, nay they doe contemne, persecute, and hate that doctrine, for the which those holy men died: so that this prouerbe was very well deuised of them; In times past we had gol∣den Priests and woodden Cuppes, now we haue woodden Priests and golden Cuppes.

Augustine exhorting the people to be liberall to their Bishops and Pastors, thus writeth further: Forte ecclesiam fabricat, forte vtile aliquid in domo dei mo∣litur,* 1.44 expectat vt attendas, expectat, vt intelligas super egenum. Perhaps he is in building a Church, and doing some profitable worke in the house of God, he looketh that thou shouldest attend, and consider of his neede. By this it appea∣reth, that Churches were not superfluous costly in Augustines time: for nothing was done, but what was thought necessarie and profitable: and the builders (which were then for the most part their Bishops) were not of any great abili∣tie, to bestowe superfluous cost, nay they were not able to finish the necessarie workes, without the beneuolence and contribution of the people.

THE FOVRTH PART OF THE DEDICA∣tion of Churches.

The Papists.

[error 53] THe superstitious dedication of their Churches, with the Annuall memories thereof, they would warrant by the example of our Sauiour Christ, who was present at the feast of the dedication, which was instituted by Iudas Maccha∣beus, Iohn 10.22. and by his presence allowed it, Rhemist in eum locuum.

The Protestants.

Ans. FIrst, a thanksgiuing to God for the restitution of the temple after the hor∣rible prophanation thereof; is a thing approued by Gods lawe, but it is not necessarie to keepe a yeerely memorie thereof: for neither was there any such instituted by Ezechiah, after the prophanation of the temple by Achaz and Vrias, nor by Iosias, after the same had been most horribly polluted by Ma∣nasses and Amon, nor by Zorobabel, Esdras or Nehemiah, after it was reedified, when it had been vtterly destroyed by the Chaldees Fulk. ibid.

Secondly, your popish hallowing of Churches hath nothing like vnto it, but the name: for they vse a number of foolish ceremonies, & many of them grosse superstitions, in the dedication of their Churches.

First, there are twelue Crosses painted round about in the Church, & twelue burning Lamps set ouer against euery one of them, one against one: hereby (say they) the twelue Apostles are signified, that by the preaching of the Crosse gaue light to the whole world. Secondly, they vse oyle in anoynting their Altar, and other vessels, shewing hereby that they are consecrate to holy vses. Thirdly,

they sprinkle water, burne incense, set vp Taper light: this sheweth (sayth the Iesuite) that the place is consecrate to prayer, and other holy actions. Fourth∣ly, they sprinkle ashes round about the Church, and write in the floore the Greeke and Latine Alphabet from one side of the Church to the other. This be∣tokeneth (say they) the preaching of faith, which is the foundation and ground of all righteousnesse, which was first taught in the Greeke and Latine tongue. Fiftly, they beate vpon the Church doore, and call vpon Saints and Angels: that is, (say they) to command Sathan to depart, Bellarm. cap. 5.

First, they offend in the number of their foolish ceremonies, exceeding here∣in the manner of the Iewish dedication: so that vnto them it may bee sayd, as Paul to the Galathians; How turne you againe to impotent and beggerly ru∣diments? 4.9.

Secondly, they haue no warrant for their friuolous shadowes and significa∣tions: Coloss. 2.17. which are but shadowes of things to come, but the bodie is in Christ: we haue the bodie, what need any more shadowes? Christ wil not now be worshipped with Crosses, ashes, characters, candle light, & such apish toyes.

Thirdly, some of these ceremonies are impious, and sacrilegious: the inuoca∣tion of Angels and Saints, is a robbing of God of his honour, who onely is to be prayed vnto.

Augustine sayth of such inuentors of newe rites and ceremonies, Ipsam reli∣gionem, quam deus paucissimis sacramentis liberam esse voluit, oneribus premunt:* 1.45 They cumber religion with burdensome ceremonies, which the Lord hath made free with a fewe sacraments.

THE FIFT PART OF THINGS HALLOWED and consecrate for Churches.

The Papists.

THey maintaine their superstitious & popish blessing with the Crosse, the hal∣lowing of waxe, fire, palmes, ashes, holy bread, holy water, salt, oyle, & such [error 54] like: which haue power, as they would beare vs in hand, to driue away diseases and euill spirits, Rhemist. annot. 2. Timoth. 4. sect. 12.13. Bellar. lib. 3. cap. 7.

Arg. 1. First, for the hallowing of these creatures to holy vses, and making of them actually holy, they alleadge that saying of S. Paul, 1. Timoth. 4.5. Euery creature of God is good and is sanctified by the word of God and prayer: Ergo, these creatures may be sanctified to holy vses, as the water also in baptisme, and bread and wine in the Eucharist: for the Apostle speaketh not here onely of the common benediction of meates, but of a more high and exact applying of creatures to holy vses, Rhemist.

Ans. 1. S. Paul here speaketh only of the common & ordinarie vse of Gods creatures, as of meates & drinks for euery mans priuate vse & he sheweth how they are sanctified by the word of God, which permitteth vnto the faithfull the free vse of thē, and by praier: not that they are vnclean by nature, but by pollutiō

of sinne: and by this meanes are made holy and cleane. Secondly, we confesse also, that some things set apart for the seruice of God, are more specially called holy, as the Arke, Altar, & Temple: but it is not lawfull to seuer what creatures we will from the common vse, and consecrate them to the seruice of God, but such as are appoynted by his word; as water in Baptisme, and bread and wine in the Lords Supper haue the warrant of Gods word, as none of your popish trumperie haue: neither are these creatures so consecrate holy in themselues, to conferre or impart their holines to other things, but are so called in respect of the holy vse, for the which out of the word of God they are appoynted.

Argum. 2. For the efficacie and power of these hallowed things, they thus reason. The bitter water giuen to the adulterous woman caused her thigh to rot, if she were guiltie, otherwise it made her fruitfull. Numb. 5. Elisaeus healed the bitter water with casting in salt: the Apostles healed the sick with annoyn∣ting them with oyle, Rhemist. Bellarm. ibid. Ergo, these sanctified creatures may doe the like.

Ans. First, the bitter water of it selfe had not that power, but by vertue of that oth, with the which the woman was charged. Againe, it hath the warrant of the word, as yours haue not. Secondly, Elisaeus and the Apostles had the spirit to worke miracles, so haue not you: and they might haue done that they did with∣out any such meanes. Againe, it was common salt, and ordinarie oyle which they vsed, not blessed before, after your popish manner.

The Protestants.

FIrst, we hold that no such things ought to be separated for holy vses, because they haue not the warrant of the word of God: for all things that are sancti∣fied, are so sanctified by the word of God and praier, 1. Timoth. 4.5. But they haue not the word of God for their warrant, neither doe they vse any prayer of faith, but a superstitious kind of crossing. Nadab and Abihu were consumed with fire, because they offered strange fire, not taken from the Altar: that is, they presumed of their own authoritie, without Gods commandemēt, to consecrate a strange element to Gods seruice, and were punished, Leuit. 10. Ergo, it is dan∣gerous without Gods word, to consecrate any such things.

Concerning the sprinkling and washing with holy water: Augustine thus writeth of the same or like custome of washing: Ne ad ipsum baptismi sacra∣mentum videretur pertinere,* 1.46 multi hoc in consuetudinem recipere noluerunt: non∣nulli de consuetudine auferre non dubitarunt. Many would not receiue that cu∣stome, lest it should seeme to be another baptisme: and some haue not doubted cleane to take it away.

Secondly, though such things were rightly halowed, yet haue they no such power: Christ sheweth the way, wherby euill spirits are chased away: by praier and fasting, Mark. 9.9. And therefore to coniure creatures, to expell Sathan, without the word of God, is no better then a kind of Magicke & enchantment.

THE SEVENTH QVESTION OF PILGRI∣mages and Processions.

The Papists.

FIrst, they hold that pilgrimages made to Ierusalem and the holy land, as they call it, to Rome, and to the memories of Saints in other places, to aske and ob∣taine [error 55] their helpe, are godly and religious, and to bee much vsed of Christians, Concil. Trident. sess. 25. Bellarm. cap. 8. The halt and lame went vp to Ierusalem to be healed in the poole of Bethesda, Iohn. 5. Certaine Greekes came vp to wor∣ship at the feast, Iohn. 12.20. The Eunuch went vp in pilgrimage to Ierusalem, Act. 8. Ergo, it is lawfull and requisite, Rhemist.

Ans. First, when you can proue that such miracles are wrought at the memo∣ries of Saints, as the scripture testifieth of this poole, men may be bold to goe vnto them for their bodily health, as we see there is resort vnto Bathes: but not for any religion. Secondly, the Grecians, that visited Ierusalem, were Iewes that dwelt amongst the Gentiles, or Proselytes, which were bound to visite the temple at Ierusalem. Thirdly, the Eunuch went not vp in pilgrimage to Ierusa∣lem, but to worship: for there was yet no other knowne place of the world, where God was worshipped.

Secondly, their solemne processions, especially vpon Palme Sunday, with carrying the Sacrament about, strawing of rushes, bearing of palmes, setting vp [error 56] of boughes, hanging vp rich clothes, the quire and queristers singing: they would warrant by that action of our Sauiour Christ, Math. 21.8. when he came riding to Ierusalem, and the people strawed their garments in the way, Rhemist. annot. Math. 21. sect. 1.

Ans. First, your processions are horrible abusings and prophanations of the Lords institution, who ordained his Supper to be eaten and drunke, not to be carried about in procession like an heathenish Idol. Secondly, that which the people and Christs disciples did, they had warrant for out of the scripture: but who required this theatrical pompe at your hands? The riding of Christ vpon an asse was before prophecied of, Zachar. 9. and the childrens crying out in the temple, Psal. 8. The cutting downe of palme branches was a ceremonie belong∣ing to the feast of Tabernacles, truly accomplished by our deliuerance in Christ. But you haue turned the holy mysterie of Christs riding to Ierusalem, to a May∣game, and Pageant play.

The Protestants.

FIrst, that no places ought to be frequēted or resorted vnto for religions sake, or more holines, or for the health of the soule: we proue it out of the word of God.

Saint Peter sayth, That in euery nation, he that feareth God is accepted with him, Act. 10.35. Ergo, one nation is as holy as another. And now our Sauiour saith, That God will not be worshipped at Ierusalem, or in Mount Garrizin, but in spirit and truth, Iohn. 4. He therefore that seeketh places to worship God in, as though he were rather to be found in one place then another, hath left the spiri∣tuall worship.

Augustine thus writeth concerning pilgrimage: He wisheth men to seeke them teachers and instructors, by whom they might be taught: De erat in ea terra, quam incolebas: quae causa vtilius cogeret peregrinari? But is there no teacher in the countrey where thou dwellest? what better cause canst thou haue to trauell, and goe in pilgrimage to seeke one in other countries? De vtilit. cre∣dend. cap. 7.

Thus he would haue men to play the pilgrimes, not to runne gadding to Re∣likes and Images, but to seeke for teachers and instructors.

Secondly, the popish pompous processions are both superstitious, in reuiuing and renewing the Iewish ceremonies, such as the feast of Tabernacles was, which are all now abolished as shadowes by the comming of Christ. And they are plainly idolatrous, for they carrie about their breaden god in procession, and make an Idol of a piece of baked wheate: but Paul sayth, The Sacrament ought to be receiued with thankesgiuing in the Churches and congregations of Christians, 1. Corinth. 11.33. not to bee carried about to bee gazed vpon in the fields. Seemely processions, voyd of superstition, which are vsed for ciuill pur∣poses, as to maintaine the limits and bounds of townships, and withall by the sight of Gods blessing vpon the creatures to bee stirred vp to thankfulnes, we neither mislike nor condemne.

AN APPENDIX CONCERNING THE HOLY LAND, and holy warres for the same, as they were called.

The Papists.

THey which are but a little acquainted with ancient stories, shall finde, that [error 57] there were neuer in Christendome such bloodie warres, and for so long a time, as those, which were at the instigation of the Popes, taken in hand by chri∣stian Princes for the recouerie of the holy land in so much that they were made to beleeue, that it was a meritorious work••. Whereupon King Richard the first, calling to minde his rebellion and disobedience to his father, in part of satisfa∣ction purposed a voyage into the Holy land, as it was called, to redeeme Christs patrimonie from the Infidels, Fox. pag. 235. Bellarm. de laicis. lib. 3. cap. 16. First, for why? they say it is an Holy land: for if the places of Gods apparition are coun•••••• holy. Exod. 3.5. Iosua. 5.15. much more the places of Christs natiuitie, buriall, passion, and resurrection. Saint Peter calleth the place where Christ was transfigured,* 1.47 The holy mount, Rhemist. 1: Timoth. 4▪ sect. 10.

Ans. The places, where God appeared in times past, were holy for that time onely of Gods presence, not for euer after: and the mount is called holy in re∣spect of the time, wherein the transfiguration was; not that the holines of the place doth alwaies continue: for that place which Iacob called Bethel, the house of God, Genes. 28. is by the Prophet called Bethauen, the house of wickednesse, Ose. 4.15. because of the idolatries there committed: what was now become of the holines of the place?

The Protestants.

TO warre against the Turkes vpon iust cause, as to seeke to defend our selues from their inuasions, and to maintaine the confines and bounds of Christen∣dome, to deliuer Christians vniustly and cruelly kept in slauerie vnder him, we hold it lawfull: but to wage battaile with him, onely for a superstitious deuo∣tion to the land of Palestina, to recouer it out of his hand, we see no warrant at all for it.

Argum. 1. The euill successe that Christians haue had against them, and the shamefull ouerthrowes that they haue sustained at their hands, doe euidently shewe, that God was not pleased with those superstitious warres. While Prin∣ces had a good quarrell, seeking onely to maintaine their owne, and to deliuer Christian countries from the thraldome of the Turkes, God prospered them, as the famous victories of Scanderbeius, and Iohannes Hunniades obtained against Amurathes the 8. Turkish Emperour, do notably testifie: but those superstitious and pope-holy warres, though sometime they had good successe, yet in the end all went to wracke. And as their cause was not good, so neither were the meanes that they vsed: for they brought S. George, and S. Denys into the field against the Turkes, and left Christ at home If the Israelites could not be deliuered from the Philistims by the presence of the Arke, but thirtie thousand fell before them, and all because of their sinnes: let not men thinke that popish Saints can defend them, while their liues remaine vnreformed at home.

2. That the heathen are not to be prouoked to warre, but vpon iust cause: that is, when they prouoke vs; it appeareth by the example of the Israelites, who as they came from Aegypt, sent vnto the King of Edom and Moab, that they might haue leaue to walke through their land: but they not granting so much, yet the people of God offered them no violence, but went a longer iourney a∣bout, Iudg. 11.17.

Augustine sayth, Sapiens gesturus est iusta bella: sed multo magis dolebit iusto∣rum necessitatem extitisse bellorum: A wise man will take iust warre in hand:* 1.48 but it more grieueth him that he hath iust cause to warre. And what he meaneth by iust warre, he further sheweth: Iniquitas partis aduersae iusta bella ingerit geren∣da sapienti. The iniquitie or iniuries of the aduerse part, doth giue vnto a wise man occasion of iust warre. Iust warre therefore ariseth, when men are prouo∣ked by iniuries.

THE EIGHT QVESTION CONCERNING holy and festiuall dayes.

THis question hath diuers parts. First, of holy dayes in generall. Secondly, of the Lords day. Thirdly, of the Festiuall dayes of Christ and the holy Ghost. Fourthly, of Saints holy dayes. Fiftly, of the time of Lent.

THE FIRST PART OF HOLY DAIES in generall.

The Papists.

[error 58] FIrst, they hold that holy and festiual daies, are in themselues, and properly and truely, more sacred and holy, then other daies are, Bellarm. cap. 10. proposit. 2. Apocalyps. 1.10. I was in the spirit (saith the Apostle) on the Lords day: God reuealeth such great things to Prophets rather vpon holy daies, then prophane daies: Ergo, some daies holier then other, Rhemist. Apocal. 1. sect. 6.

The Protestants.

Ans. FIrst, God giueth not his graces in respect of times, but according to his owne pleasure. Times of praier he chooseth often, and of other godly ex∣ercises, not for the worthines or holines of the times, but for the better disposi∣tion of his seruants in such exercises, to receiue them: yet this was not perpe∣tually obserued: for God appeared to Moses keeping of sheepe, Exod. 3. to A∣mos following his herd, Amos 7. Secondly, wee grant that the Lords day being commanded of God, and so discerned from other daies, may be said to be holier then the rest, in respect of the present vse, but not in the nature of the day: for then could it not haue been changed from the last day in the weeke to the first: as water in Baptisme is holier then other waters, because of the sacred vse, not in it selfe, as by a qualitie of holines inherent. And as for other festiuall daies, which haue not the like institution, they are appoynted onely of the Church, for Christian policie & orders sake, for the exercise of religion. But this now popish, & before time Iewish distinction of daies, as being by their nature ho••••er then other, is flatly against the Apostles rule. Rom. 14.5. One putteth difference be∣tweene day and day, and Galath. 4.10. You obserue daies and moneths, times and yeeres.

Augustine saith, Nos dominicum diem & pascha celebramus, sed quia intelligi∣mus, quo pertineant, non tempora obseruamus, sed quae illis significantur temporibus, Cont. Adimant. cap. 16. We keepe the Lords day and the feast of Easter, not ob∣seruing the times, but remembring what is signified by those times: that is, for what cause they were ordained: Ergo, obseruers of times are reproued.

The Papists.

2. THey affirme the keeping and sanctification of holy dayes to be necessary, [errour 59] Rhemist. annot. Galath. 4. sect. 5. and that we are bound in conscience to keepe the holy dayes appointed of the Church, although no offence or scandale might follow and ensue vpon the neglecting of them.

Esther 9. Mardocheus and Esther appoint a new festiuall day, not instituted of God, and bind euery one to the obseruing therof, that none should faile to ob∣serue it. ver. 27. Ergo men bound in conscience to keep festiuall daies. Bellarm. ca. 10.

The Protestants.

Ans. FIrst, though we refuse not some other festiuall daies, yet we acknow∣ledge none necessary, more then are of the holy Ghosts appointing in the Scripture. Secondly, we deny that the constitutions of the Church for ho∣ly dayes do bind Christians, in respect of the dayes them selues, in conscience to keepe them, otherwise then they may giue offence by their contempt and dis∣obedience to the holesome decrees of the Church: for it selfe in it owne na∣ture is indifferent, neither can the Church make a thing necessary in nature, which God hath left indifferent: nothing bindeth absolutely in conscience, but that which is necessary by nature: wherefore keeping of holy dayes, being not enioyned but left indifferent in the word, bindeth no otherwise then we haue said. Thirdly, the example of Esther sheweth that the Church hath authoritie to appoint for ciuill vses, dayes of reioycing: that festiuall day then begun did not binde the obseruers in conscience, no otherwise then they were bound in all lawfull things to obey their gouernours, for their consent was required, and they promised both for themselues & their seede to keepe that day. Esther. 9.27. Whereby it appeareth that they were not bound absolutely in conscience to obserue it.

Augustine speaking of the Sabboth, saith thus:* 1.49 haec est dies quam fecit Dominus, exultemus & laetemur in ea. This is the day which the Lord hath made, let vs reioyce and be glad therein, Psal. 118.24. This onely holy day he saith, is of the Lords making, and therefore of all other necessary to be kept.

THE SECOND PART, OF THE Lords day.

The Papists.

THe seuerall pointes wherein our aduersaries and we doe differ about the [errour 60] Christian Sabboth, are these.

First, the principall exercise of the Sabboth, say they, is for the people to come to the Church and heare Masse, which their abominable and idolatrous sa∣crifice

they make the proper worke of the Sabboth, Catechism. Roman. pag. 649.

The Protestants.

THe Sabboth was ordayned for the people to assemble together to heare the word read, Act. 15.21. & preached, and to receiue the Sacramets, Act. 20.7. and to offer vp their praiers: these were the proper exercises of the Sabboth: as for the popish sacrifice of the Masse, we finde no mention at all thereof in Scripture.

The Papists.

[error 61] 2. WE dissent about the rest of the Sabboth: they allow such workes to be done vpon the Sabboth, as shalbe permitted by the Prelates and Ordi∣naries, and such as by long custome haue bene vsed. Bellarm. cap. 10.

The Protestants.

WE holde, that as the Lords day was instituted of God, so the manner of celebrating and keeping it holy, is to be learned out of the word, and nei∣ther custome nor authority ought to giue liberty for such workes vpon the Lords day, as are not warranted by the word.

First, we graunt that we are not so necessarily tied to the rest of the Sabboth as the Iewes were: for those things are abolished which appertained to the Iewish Sabboth: First, the prescript of the day. Secondly, the ceremonious ex∣ercises of the Sabboth in the sacrifices and other rites of the Law. Thirdly, the typicall shadowes and significations of their Sabboth, as first it betokened their rest in Canaan; then the rest and peace of the Church by Christ, Hebre. 4.3.5. Fourthly, the strickt and precise rest, wherein Christians haue more liberty then the Iewes had: and againe, they obserued their rest, as being properly and sim∣ply, and in it selfe a sabboth daies duty; but we doe consider it, as being referred to a more principall end: as making of vs more fit for spirituall exercises.

Secondly, we allow these workes to be done: First, opera religiosa or pietatis, the religious workes, and conferring to piety: as the Priestes did slaye the sa∣crifices vpon the Sabboth, and yet brake not the rest of the Sabboth, Math. 12.5. so the people may walke to their parish Church, though somewhat farre off: the Pastor & Minister may goe forth to preach, yea, and preaching is of it selfe a labour of the body, to study also and meditate of his Sermon, to ring the bels to call the people to the Church: all these are lawfull, as being helpes for the ex∣ercises of religion. Secondly, opera charitatis, the workes of mercy are permit∣ted, as to visite the sicke, the Phisitian to resorte to his patient, yea, to shew com∣passion to brute beastes, as to helpe the sheepe out of a pit, Math. 12.11. Third∣ly, opera necessitatis, the workes of necessitie, as the dressing of meat and such like, Math. 12.1.3. Our Sauiour excuseth his Apostles for plucking the eares of Corne, when they were hungry. As for opera voluntaria, workes of pleasure and recreation, we haue no other permission to vse them, then as they shalbe no

lets or impediments vnto spirituall exercises, as the hearing of the word, and meditating therein, and such other: Otherwise they are not to be vsed.

Augustine saith, speaking of the Iewes, who did greatly prophane their Sab∣both, in sporting and dalliance: Melius toto die foderent, quàm toto die saltarēt:* 1.50 It were better for them to digge all day, then to daunce all day: euen so verily, it were better for many poore ignorant people, that vpon the Sabboth giue themselues to drinking, and quaffing, & gaming, if they should goe to plough or cart all the day. But as for other seruile workes, as to keepe Faires and Mar∣kets vpon the Lords day, to trauell themselues, their seruants, and beastes vpon the Sabboth, it is flat contrary to the commaundement of God, and the practise of the Church, Nehemiah 13.16. where there is no extream and vrgent neces∣sitie: so that it is not to be doubted, but that as the keeping of the Lords day is a moral commaundement; so also the manner of the obseruing thereof in sancti∣fying it, and resting therein is morall: the ceremonies of the rest being aboli∣shed, that is, the Iewish strictnes thereof, and the opinion which they had of their rest, as being simply a part of the sanctifying of the Sabboth. But we doe consider it, as referred vnto more principall duties, and obserue it, not as of it selfe pleasing God, but as making vs more fit for spirituall exercises. Contrary to these rules, we acknowledge neither power in Ordinaries, nor priuiledge in custome, to dispence with the sanctification of the Sabboth.

The Papists.

THey affirme that the Apostles altered the sabboth day, from the seaueth day to the eight, counting from the creation, and they did it without scripture, [error 62] or any commaundement of Christ: such power (say they) hath God left to his Church. This then they holde, that the sabboth was changed by the ordinarie power and authoritie of the Church, not by any especiall direction from Christ: thereupon it followeth, that the Church, which (they say) cannot erre, may also change the sabboth to any other day in the weeke, Rhemist. Apoca. 1. sect. 6.

The Protestants.

1. THe Apostles did not abrogate the Iewish sabboth, but Christ himselfe by his death, as he did also other ceremonies of the Law: and this the Apo∣stles knew both by the scriptures, the word of Christ & his holy spirite.

2. They did not appoint a new sabboth of their owne authoritie: for first they knew by the scripture, that one day of seauen was to be obserued for euer, for the seruice of God and exercise of religion, although the prescript day accor∣ding to the Law were abrogate: for the Lord before the morall law was writ∣ten, euen immediatly after the creation, sanctified the seauenth day, shewing thereby, that one of the seauen must be obserued so long as the world endured. Secōdly, they knew there was the same reason of sanctifiyng the day of Christs resurrection, and the restitution of the worlde thereby, as of sanctifiyng

the day of the Lords rest, after the creation of the world. Thirdly, they did it by the direction of the spirite of God, whereby they were so directed and gouer∣ned, that although they were fraile men by nature, and subiect to error: yet they could not decline in their writings and ordinances of the Church, from the truth, which assurance of Gods spirite in the like measure the Church hath not: but so farre forth is promised to be led into all truth, as she followeth the rule of truth expressed in the Scriptures. Wherefore the Church hath no autho∣rity to change the Lords day, and to keepe it vpon Munday or Tuesday, or a∣ny other day: seeing it is not a matter of indifferency, but a necessary prescrip∣tion of Christ himselfe, deliuered by the Apostles: for the Lords day began in the Apostles time, and no doubt by their Apostolike authority directed by the spirite of Christ, was instituted, Act. 20.7. Apocal. 1. ver. 10. Neither can there come, so long as the world continueth, so great a cause of changing the Sab∣both, as the Apostles had by the resurrection of Christ. Wherfore the law of the Sabboth as it is now kept and obserued, is perpetuall.

The Papists.

[errour 63] 4. THey affirme that the keeping of the Lords day, in stead of the Iewish Sab∣both, is a tradition of the Apostles, and not warranted by Scripture, Rhe∣mist. Math. 15. sect. 3.

The Protestants.

THe obseruation of the Lords day is not deliuered by blinde tradition, but hath testimony of holy Scriptures, 1. Corinth. 16.2. Act. 20.7. Apocal. 1.10. and the obseruation thereof is according to Gods commaundement, not after the doctrine of men, Fulk ibid.

The Papists.

[errour 64] 5. THey teach that the Lords day is commaunded, and likewise kept for some mysticall signification, not onely for the remembraunce of benefites al∣ready accomplished, as of the resurrection of Christ, and the Aduent or com∣ming downe of the holy spirite: but also to betoken vnto vs things to come, as our rest and glory in the kingdome of God, Bellarm. de cultu sanctor. li. 3. ca. 11.

The Protestants.

1. WE graunt, that the Sabboth may be so applied, both to call to remem∣braunce things already, as vpon that day done: as the resurrection of Christ, and the descending of the holy Ghost. Some think also that Christ vpon that day was baptized,* 1.51 vpon that day turned water into wine, fed fiue thou∣sand with a few loaues, came vnto his Apostles after his resurrection the dores being shut, and that as vpon this daye he shall appeare to iudgement: but vpon what ground I know not: Certaine it is that vpon this daye Christ

rose againe, and that the holy Ghost came downe then vpon his Apostles. We denye not but that the keeping of the Lords day holy, may fitly bring vnto our remembrance these things: yea and that it may be a type and symbole vnto vs in some sort, both of things spirituall, as to betoken our ceasing and resting from the workes of sinne, Hebr. 4.10. and 1. Pet. 4.1. as also of things to come, as the kingdome of heauen is called a Sabboth, Isai. 66.23.

But we dare not, neither will affirme, that the Sabboth was ordained & con∣stituted for any such end: for the commandement of the Sabboth now to vs is onely moral, not typical or ceremonial, as the Iewish Sabboth was: but looke wherein the Sabboth was moral to the Iewes, so it is kept still: As in these two poynts it was morall to them: first, to be a signe betweene them and the Lord, and to distinguish them from other people, Exod. 31.17. And so also the right keeping of the Lords day is a notable outward marke of difference betweene the Church of God & all others. Secondly, that vpon the Sabboth they should resort together, and heare the lawe read and preached, Act. 15.21. And for this cause, namely, the exercise of religion, are Christians chiefly bound to the Sab∣both. It may (I say) fitly be drawne to resemble heauenly and spirituall things: but that is not any end of the institution. The Iewes had two kind of types, typos factos, and, typos destinatos, types made and applied, and types appoynted and ordained of God to shadowe forth some notable thing: as the Paschall Lambe, was typus destinatus, of our Sauiour Christ, as they were not to breake a bone of the Lambe, so was it accordingly performed in Christ. They had also many types beside, that were not destined to signifie any certaine thing: of such S. Paul speaketh, 1. Corinth. 10, 6, 11. So wee say of the Sabboth, that it is not typus destinatus, it is not instituted for any shadowe or signification, though it may be fitly applied to such an vse.

The Papists.

6. THey say that we are not bound vpon the Sabboth by any peculiar com∣mandement to abstaine from sinne, more then vpon any other day: nei∣ther [error 65] that the internall act of religion appertaineth to the keeping of the Sab∣both, but the external: that any sinne committed vpon the Sabboth is not ther∣by the greater: neither that we are more bound vpon the Sabboth to seeke for internall grace then vpon any other day, Bellarm. lib. 3. cap. 10. propos. 4.

The Protestants.

Ans. FIrst, we grant that all sinne, as of theft, adulterie, and the like, are in their owne nature alike, at what time soeuer they are committed, yet they may be made more hainous by the circumstances: as of the place, as sacriledge is greater then common theft, so why not of the time?

Secondly, if that which is no sinne vpon the worke-day, be a sinne vpon the Sabboth, as to digge, to plough, to cart, then that which is a sinne of it selfe, as to

steale, to cōmit adulterie, must needs be greater & more hainous being done vpon the Sabboth: for beside the sinne, he also prophaneth the Sabboth, which is the breach of another commandement. Thirdly, the internall act of religion is properly commanded in the sanctifying of the Sabboth: for it cannot be san∣ctified by the externall act of going to Church, and hearing the word, vnlesse a man be inwardly in the deuotion of his heart prepared for those holy exercises. So inward grace is more sought for vpon the Sabboth, not in respect of that inward desire which we haue vnto them, which ought alwaies to be alike fer∣uent in vs, if it were possible, but because of those outward meanes, of hearing the word, publique prayer, receiuing the Sacraments, which are vpon the Sab∣both: for the which we ought more especially to prepare & examine our selues, Ecclesiast. 4.17. 1. Corinth. 11.28.

Augustine sayth, speaking of the Iewish women: Quanto meliùs foeminae e••∣rū lanam facerent, quàm illo die in neomenijs saltarent: spiritualiter obseruat Sab∣batum Christianus, abstinens se ab opere seruili, id est, à peccato: Tractat. 3. in Iohan. Their women might be better occupied in spinning at home, then in dauncing vpon this day: for a Christian doth spiritually keepe the Sabboth, in abstaining from al seruile worke, that is, from sinne. They then that do obserue the Sabboth onely in externall acts, doe but carnally keepe it.

The Papists.

[error 66] 7. THey hold it a thing vnlawfull for Christians to fast vpon the Lords day, Bellarm. lib. 3. de cultu sanctor. cap. 11.

The Protestants.

Ans. FIrst, we grant that this opinion is very ancient, & that in Tertullians time it was receiued in many Churches: and they thought it as vnlawfull to bow the knee vpō the Lords day, Tertul. lib. de coron. Militis. Die dominico ieiu∣nare nefas ducimus, & de geniculis adorare: We count it vnlawfull to fast vpon the Lords day, and to pray kneeling. But the Papists obserue not the one, why then should they binde themselues to the other? Ignatius maketh fasting vpon the Sabboth as great an offence, as the killing of Christ himselfe, Epistol. ad Phi∣lipp. But, I trust, they will not say so.

Secondly, the reasons why fasting is not to be vsed vpon the Lords day, be∣cause the Iesuite setteth downe none, I will supplie out of Augustine: first, Sen∣tio (saith he) ad significandam requiem sempiternam (vbi est verum Sabbatum) relaxationem,* 1.52 quàm constrictionem ieiunij aptius conuenire. I thinke, that to signi∣fie the eternall rest, which is the true Sabboth, libertie rather, then the vrging of fasting doth most fitly agree. But to this we answere, that this signification of eternall rest, is no essentiall part of sanctifying the Sabboth, nor no end of the in∣stitution, as we haue shewed afore, though it may haue such an application: and

therefore this reason proueth not such a necessitie of not fasting vpon the Sab∣both. Secondly, Die dominico ieiunare magnum est scandalum: It is a great of∣fence to fast on the Lords day, because the Manichees made choise of that day to fast in: Per quod factum est, vt ieiunium Sabbati horribilius haberetur, By the which (sayth he) it came to passe, that the fast of the Sabboth was more abhor∣red, Augustin. ibid. But this reason now bindeth not vs, because the name and heresie of the Manichees is now worne out, and therefore there is no feare of a∣ny scandale to arise that way.

Thirdly, we grant that the Lords day is not the fittest time for publique fasts: first, because it is a day of reioycing: so we reade that the people in Nehemiah his time, were forbidden to mourne and weepe, after the lawe was read vnto them by Ezra, because it was a day of ioy and mirth, Nehem. 8.11. Secondly, the day of solemne and publique fasting ought to be set a part from other dayes, and to be proclaimed solemnely, and to be spent wholly in spirituall exercises, euen as the Sabboth, with vacation and rest from other bodily labours, as we may reade, 2. Chronicl. 20.3. Nehem. 9.1. And therefore any day is more fit then the Sabboth, because that is a holy day alreadie vnto the Lord: but when we will humble our selues before the Lord by fasting and prayer, some day would onely for that purpose bee consecrate vnto GOD: that may be as a volun∣tarie sacrifice: whereas wee are bound of necessitie to keepe the Lords day.

But concerning priuate and particular fasts, when men by themselues haue occasion to giue themselues to prayer, whereof S. Paul speaketh, 1. Corinth. 7.5. Such priuate exercises may be better performed vpon the Sabboth, because of the ordinarie exercises of the word, which are notable meanes to kindle and stirre vp true deuotion in him, which at that time will humble himselfe: yea and publike fasts, though not ordinarily, yet whē there is iust occasion, may be kept vpon the Sabboth: as we reade Act. 20.7. how that Paul continued his preach∣ing till midnight: whereof Augustine writeth thus, Necessarius sermo resicien∣di corporis causa interrumpendus esse non visus est profecturo Apostolo: The ne∣cessary preaching of the Apostle, he thought not good, for the refreshing of their bodies to breake off, being readie to depart. We conclude therefore, that it is lawfull to fast vpon the Lords day, though it be not alwaies expedient. And Augustine very well determineth this matter: Ego in Euangelicis, & Apostoli∣cis literis video praeceptum esse ieiunium: quibus autem diebu••••non oporteat ieiu∣nare, & quibus oporteat, praecepto domini, vel Apostolorum non inuen••o de finitum: I finde both in the Euangelicall and Apostolicall writings, that fasting is com∣manded: but vpon what dayes we ought to fast, vpon what we ought not, I doe not finde it defined, Epistol. 86. Wherefore to fast or not to fast vpon the Lords day, or vpon any other, being not determined in scripture, is left as a thing indif∣ferent to the Church of God.

The Papists.

[error 67] 8. THe name Sunday, is an heathenish calling, as al other weeke-daies in our language: some imposed after the names of Planets, as in the Romanes time: some by the name of certaine Idols, which the Saxons did worship▪ which names the Church vseth not, but hath appoynted to call the first day the Domi∣nike, after the Apostle, Apocal. 1.10. the other by the name Feries, vntill the last of the weeke, which she calleth by the old name Sabboth, because that was of God, not by imposition of the heathen, Rhemist. annot. Apocal. 1. sect. 6.

The Protestants.

Ans. FIrst, as the name of Sunday, and the rest, is of the heathenish beginning, and therefore were better to be otherwise termed, as the first, second, or third from the Lords day, as the Iewes called their daies from the Sabboth: so your terme of feries, is no lesse heathenish, deriued from the word feria, or feriae, which were so called a feriendis victimis, of striking the heathenish sacri∣fices, as Sextus Pompeius sayth, Fulk. ibid.

2. We haue other names also that might bee reformed, as of our moneths; as March is so called of Mars,* 1.53 Iune of Iuno, Ianuary of Ianus, which were hea∣then goddes: Iuly and August doe beare the names of men: yea, and if wee might bee inuentors of newe names, the termes of Christmas, Michaelmas, Candlemas, should not stand in force, nor any more be vsed, which are as offen∣siue as the rest: for as for the names of heathen Idols, the most part are igno∣rant of them: but the vulgar terme of Masse, is to too well known, & too much loued of many of our countrey men. Now for the name Sunday, which is so great a mote in your eye, if there were no more but that: Augustine sheweth, how it might be fauourably expounded, Dies magni solis celebramus, illius solis, de quo dicit scriptura, orietur vobis sol iustitiae: We doe keepe Sunday holy, namely, of that great Sunne, whereof the scripture speaketh, the Sunne of righteousnesse shall arise.

3. We wish that all these termes might be layd downe, as Augustine sayth, Nolumus, vt dicant, & vtinam corrigantur vt non dicant: We would not haue men so to speake,* 1.54 and I wish they were reformed. But seeing by continuall cu∣stome mens tongues are inured to such termes, let them knowe, that they are vsed onely as ciuill names, to call things by, not for any religion or mysterie in them contained, or signified.

THE THIRD PART, OF THE FESTIVAL daies of Christ and the holy Ghost.

The Papists.

THE feasts of Easter and Whitsontide, and other solemnities of Christ, were [error 68] prescribed (they say) by the Apostles, Rhemist. Matth. 15. sect. 2. to be kept

vpon certaine dayes, and that Peter did appoint that Easter should not be kept the 14. day of the first Moone, as the Iewes obserued it, but the Lordes day after. And of the feast of Pentecost mention is made, 1. Corinth. 16.8. Ergo, these feasts were instituted of the Apostles: Bellarm. cap. 12.13.

The Protestants.

Ans. FIrst, wee graunt that it is expedient for the Church to keepe the me∣moriall of the Natiuitie, Passion, Resurrection, Ascension of Christ, and of the comming of the holy Ghost; and the dayes instituted for the remem∣brance thereof, no doubt, ought to be had in greater account, then any other holy dayes instituted by the Church. Secondly, it cannot be proued, that they were prescribed by the Apostles, or if they were, but as indifferent ceremonies, which are subiect to alteration, and in the which the religion or worship of God dooth not consist. Certaine it is, that before the time of Constantine the great, there were not many festiuall dayes kept, in so much, that the feasts of the Natiuitie of Christ, Easter, Pentecost, were not vniformally obserued for many yeares after, as appeareth by diuerse Councels.* 1.55 And before Constan∣tines time, there was great contention betweene the Bishop of Rome and the Bishops of the East, about the celebration of Easter: they alleadging the con∣stitution of Saint Iohn, the other of Saint Peter: wherefore it is like, that the Apostles appointed no such certaine dayes: for then the Church would not haue broken them.

Thirdly, Pentecost, whereof Saint Paul speaketh, was the feast of the Iewes, which with other solemnities of theirs the Apostles obserued not as a por∣tion of Christian religion, but taking occasion of the meeting of the Iewes in those festiuall dayes: and so doe we obserue those holy dayes for order and edification of Gods people, that vse to assemble at such times, Fulk. Matth. 15. sec. 3.

Fourthly, what cause is there, why Easter and Whitsontide should be tied to the Lords daye, and the Natiuitie of Christ, which Bellarmine confes∣seth, was vpon the Lords day, should indifferently bee kept vpon any day? but that hereby wee vnderstand, that it is an indifferent matter, whether they should bee kept vpon the Lords day, or any other, and whether vp∣on any certaine daye, or to bee left to the discretion of the gouernors of the Church to be obserued as any other occasion shall be offered, Fulk. annot. Apocalyps. 1. sect. 6.

Lastly, we shewed Augustines opinion, in the first part of this question, how hee vnderstandeth that saying, Psalme 118. This is the day which the Lord hath made, onely of the Sabboth: thereby insinuating, that other ho∣ly dayes either were not instituted of God at all, or else not with the like necessitie.

THE FOVRTH PART, OF THE solemnities of Saintes.

The Papists.

[error 69] 1. THey hold that holy dayes may be dedicated vnto Saints, for their honor and worship: as Christ promised that the charitable act of Marie Mag∣dalene wrought vpon him should be recorded and remembred, Matth. 26. vers. 13. Hereby we learne that the good workes of Saintes may be recorded to the honor of Saints in the Church, whereof arise their commemorations and holy dayes, Rhemist. annot. Matth. 25. sect. 1.

The Protestants.

1. THe good works of Saints may be remembred to the honor of God, with∣out their holy dayes and commemorations: Christ instituted no holy day of Mary Magdalene, nor commanded an image of her fact to be made, but a memorie of her in preaching the Gospel, Fulk. ibid. Secondly, we graunt, that Christian solemnities may be kept, as things indifferent, which the Church may retaine or abrogate as it shall seeme best for edification, not obserued of necessi∣tie as a part of the worship of God, nor consecrate to the honor of Saints; seeing al diuine worship is wholly to be reserued to God, not to be giuen to any other: For times and seasons, the scripture saith, the Lord hath put onely in his owne power:* 1.56 therefore he is onely to haue the honor of them, Act. 1.7. Thirdly, what honor is due vnto Saints Augustine sheweth: Colimus martyres eo cultu dilecti∣onis, & societatis, quo & in hac vita coluntur sancti homines Dei. Wee doe honor Martyrs, with the seruice of loue and fellowship, as holy men are honored in this life. But it is not lawful to consecrate times and dayes to holy men liuing, there∣fore neither to Saints departed: for one and the same kind of honor is due to them both.

The Papists.

[error 70] 2. THey maintaine, that there may bee holy dayes and commemorations of all Saints, as Christ promiseth there should bee of Mary Magdalene, Rhemist. Matth. 25. sect. 1.

The Protestants.

THis is another principal fault, which we finde & complaine of in their holy dayes: that they haue pestred the Church with such a number of Saints and Saints dayes. First, as we haue partly shewed before, they appointed a seuerall Saint almost for euery purpose, as here we haue set it downe:

• Saint Leonard for captiues.
• * 1.57Saint Rochus for the pestilence.
• Saint George for warre.
• Saint Anna giueth riches.
• Saint Nicholas and Christopher for the sea.
• ...

• Saint Apollonia for the toothake.
• Saint Otilia for the eyes.
• Saint Margaret for women in trauell.
• Saint Laurence keepeth from the fire.
• Saint Catherine giueth wit & learning.
• Saint Iohn against poyson.
• Saint Quirine for the fistula.
• Saint Protasius and Geruasius, helpe to bewray theft.

And thus is it true of them, as Ieremie complained of the Idolatrous Israe∣lites: that their gods were after the number of their cities, Ierem. 2.28. In like manner also haue they multiplied their Saints dayes: for beside the festi∣uals of Christ, the holy Ghost, and of the Apostles, they haue added these besides.

• Saint George his day.
• ...Corpus Christi.
• Assumption of Mary.
• Natiuitie of Mary.
• Conception of Mary.
• The birth dayes of the Apostles.
• ...Magdalenes.
• ...Laurence.
• The Dedication feast.* 1.58
• ...Martin. their holy dayes.
• ...Nicholas. their holy dayes.
• ...Catherine. their holy dayes.
• ...Anne. their holy dayes.

Beside in the Dioces of Salisburge, fifteene festiuals of Saint Rubert, with many more: whereof some of them are blasphemous, as to keepe the Concepti∣on of Mary, in remembrance that shee was conceiued without sinne: some of them fabulous and forged; as the Assumption of Mary, in memorie of her Assumption in body to heauen, which is a meere fable. But all the rest are idolatrous and superstitious, ordained for the honor and worship of creatures. And thus haue they cumbred the people of God with their infinite obserua∣tions: So that the Lorde saith to them, concerning their feastes, as vnto the Israelites: They are a burden vnto mee, I am wearie to beare them, Isai. 1.14.

In Augustines time, or who else it was that made those Sermons, when there were nothing so many festiuals, as now among Papists, yet more then needed, he writeth thus in a sermon vpon a festiuall: Laetus sum hodierno die propter tantam festiuitatem: sed aliquantulum tristis,* 1.59 quia non video tantum po∣pulum congregatum, quantus congregari debuit. I am glad to daye, because of this festiuall day: and somewhat grieued withall, that the people resorte not in such frequencie, as they should. We may see by this, that euen then the peo∣ple began to wax wearie of their many holy dayes.

The Papists.

THey enioyne sanctification and necessarie keeping of all their festiuities and holy dayes: and so make no difference betweene the obseruation of [error 71] holy dayes appointed of GOD, and others ordained of men, requiring the like strictnes in keeping of them all, Rhemist. Annot. Galat. 4. sect. 5.

The Protestants.

THere are no dayes necessarie to be kept, but those that are of the Lords ap∣pointment: the rest, being voyde of superstition, may be celebrated as in∣different: and therefore not to be commaunded with the like strictnes, as is the Lords daye. There is greater libertie vpon holy dayes for bodilie labour, then vppon the Sabboth: for bodilie rest vppon the seauenth day is commaun∣ded of GOD: bodily labour vppon all other dayes permitted, and may without offence of conscience bee vsed, when it is not by the lawfull au∣thoritie of the gouernors of the Church vppon iust occasion restrained, as during the time of publike praiers and fastes, hearing of the word, and such like.

The rest of the Sabboth, so far as it helpeth our preparation and fitnes to spirituall exercises, and is a part of sanctifying the Lords day, bindeth sim∣plie in conscience, because it is the commaundement of GOD: but the rest vpon holy dayes doth not in it selfe binde vs, no otherwise then by rea∣son of offence, that may arise by our contempt of the constitutions of the Church.

We finde that Simon Islip, Archbishop of Canturburie, directed his letters pa∣tents to all Parsons and Vicars, wherein he straightly charged them and their parishioners vnder paine of excommunication, not to absteine frō bodily labor vpon certaine Saints dayes, which before were wont to be halowed and conse∣crated to vnthrifty idlenes, Fox. pag. 393. Ergo, by their owne iudgement, all the festiuities of their Church are not to be kept alike.

Augustine maketh three degrees of festiual dayes: in the first and highest degree he placeth the Lordes day: Quomodo Maria virgo, mater domini, prin∣cipatum tenet inter omnes mulieres, ita inter caeteros dies, haec omnium dierum ma∣ter est. As amongst women, the Virgine Marie, the mother of our Lord is the chiefe, so this day is the mother and chiefe of al other dayes, speaking of the Sab∣both of Christians, de tempore serm. 36.

In the next place or degree he putteth the festiuals of Christ, and the holy Ghost, as the commemorations of his Natiuitie, Passion, Resurrection, Ascen∣sion: as in his sermon vpon the Ascension day hee thus saith, Conditoris basilica huius S. Leontij hodiè depositio est: sed dignetur obscurari stella à sole. To day wee haue the commemoration of the deposition or sepulture of Saint Le∣ontius the founder of this Church: But let not the starre thinke much to bee obscured of the Sunne. So in the third ranke he counteth the comme∣morations of holy men, which vnto the festiuities of Christ were but as the Starre to the Sunne. Wee will adde a fourth place or degree, distin∣guishing betweene the commemorations of the holy Apostles, and other su∣perstitious and popish Saintes dayes, which our Church hath worthily thrust out at the dores.

AN APPENDIX TO THIS parte of the vigiles and night watches annexed to fe∣stiuall dayes.

The Papists.

1. THey were wont vpon Saintes eeues to giue themselues to fasting, and watching. But their night vigiles or watches they doe not now so [error 72] strictly obserue, because of the great abuses which did growe thereupon, Bellarm. cap. 17. Yet they haue not altogether left them, for they haue their Noc∣turnes or midnight mattens, and their prime houres in the morning. Rhemist. annot. Act. 10. sect. 6.

The Protestants.

THe Christians in time of persecution had their antelucanos hymnos, their ear∣ly and timely songs and hymnes: they met together to worship God, before the Sunne rise, because they could not safely, neither were suffered to assemble in the daye time. But that is no reason, why now the Church should vse vi∣giles or nocturnes, seeing we now haue free exercise of religion in the day time: no more then Paules example is to bee vrged, that prayed by the riuers side with the people, and there preached vnto them, because in Idolatrous cities they could haue no places of meeting. That therefore wee now ought to doe the like, hauing Churches and Oratories to assemble in, Augustine, if the ser∣mon be his, thus witnesseth: Iubente Ambrosio cessabant vigiliae Mediolani, quia cum vigilabant per noctem, ad ecclesiam,* 1.60 ludendo & chorizando conuenie∣bant. At Millaine by Ambroses commaundement, the vigiles ceased, because the people, when they watched, did come by night, daunsing, and sporting and playing, to the Church.

The Papists.

2. THey haue also another superstitious custome, to set vp wax candles, and [error 73] taper light before Images, and vpon the altar, to carrie them about in procession, and euen at middaye, and high noone: And Bellarmine would au∣thorise this custome by the continuall burning of the lampes daye and night, as he saith, in the tabernacle amongst the Iewes.

The Protestants.

Ans. FIrst, wee say of this, as we did of the vigiles of the Church before: that Christians in those dayes in their night assemblies vsed candle light: but it followeth not, that the vigiles being now left, we should burne

candles at noone daye: and that this was their custome, to burne their lampes onely in the night, Augustine sheweth, where hee speaketh of those that did vowe ceram ad luminaria noctis,* 1.61 waxe candles for the lights of the Church in the night.

Secondly, it is vtterly vntrue, that the lampes in the Tabernacle burned all day: the contrarie is proued, that they were lighted in the euening, and so burned all night, for those that kept the watch in the Temple, 2. Chron. 13.11. and that in the morning againe they were put out, 1. Sam. cap. 3. vers. 3. The Priest shall set the lampes on fire, inter duas vesperas, betweene the two twilights, that is, the euening and morning, Exod. 30.8. And hee shall dresse them to burne from the euening to the morning, Leuitic. 24.3. That therefore which the Iesuite made for an argument for himselfe, wee will vrge against him: that seeing the lampes amongst the Iewes, who abounded in types and ceremo∣nies, were burnt onely in the night, and not vpon the day; it is shame for those that would bee counted Christians, in superstitious customes, to exceede and goe beyond them.

THE FIFT PART, OF LENT and Imber dayes.

The Papists.

1. THey holde, that the holy time of Lent, (as they doe fondly call it, as [error 74] though any time in their sense were more holy then another) is an Apo∣stolike tradition, warranted by the example of Moses, Elias, and our Sauiour Christ, that fasted 40. dayes, Rhemist. Matth. 4▪ sect. 2.

The Protestants.

Ans. FIrst, that fasting of our Sauiour Christ, and the holy Prophets, was miraculous, and no more to bee imitated then Christs walking vpon the Sea,* 1.62 or raising of the dead, as Augustine saith, Non tibi dicit, Non eris discipulus meus, hee saith not, Thou shalt not bee my Disciple, vnlesse thou walke vpon the sea, or raise the dead: but learne of mee, because I am humble and meeke. Yet if any of them can fast so many dayes, as they did, without eating any thing at all, wee giue them good leaue.

Secondly, that it was not an Apostolike tradition, it appeareth, because it was not vniformally kept of the Church,* 1.63 a long time after them: For as Ire∣naeus witnesseth, some fasted one day, some two dayes, some fourtie houres day and night. But if it had been necessarily enioyned and prescribed by the Apostles, such varietie of custome could not haue sprung vp, at the least not haue been suffered in the Church. Thirdly, Epiphanius saith, that the Wednesdaies fast was an Apostolike tradition,* 1.64 and to obserue the feast of

the sixe dayes of Easter, with bread, salt, and water: which obseruations, are not kept amongst the Papists themselues, yet haue they as good testimonie of antiquitie to bee Apostolike traditions, as the Lent fast. Fourthly, in Augustines time there was no necessarie enforcement for euery man to keepe Lent: Si aliquis, saith hee, ieiunare non potest, eleemosyna sine ieiunio bona est. If any man be not able to fast,* 1.65 almes without fasting is good and profitable. Wherefore seeing the Lent fast was then voluntarie, it is euident that it was not an Apostolike prescription, which should haue bound all men necessarily.

The Papists.

2. A Second abuse in their fasting, is to appoint prescript times, necessarilie [error 75] to fast in, as in Lent, on Fryday, Saturday, & vpon Imber dayes, which are prescribed for the foure solemne times of giuing orders: And this also they say, is an Apostolike tradition, Acts. 13.3. They fasted & prayed, and laid their hands vpon them, Rhemist. ibid.

The Protestants.

Ans. 1. FOr prayer and fasting to bee vsed at such times as Ministers are or∣dained, we doubt not but it is an Apostolik tradition, because we find it written in the Actes of the Apostles: But it was fasting from all meat and drinke, which the Apostles vsed, not abstinence from flesh onely, as vpon your Imber dayes. Neither do you obserue those dayes of fast for any such purpose: For your Imber dayes are kept amongst you, though there bee no orders giuen in the whole dioces.

2. Prescript and set times of ciuill abstinence from some meates, for the be∣nefite of the common wealth, as your Lent and Imber daies, are still retained in England, and no otherwise, we condemne not: But to appoint ordinary tymes of necessary and Religious fasting, without special cause, was of the auncient Church accounted heresie in Montanus.

This also was the practise of the Church of God in the olde Testament,* 1.66 vpon speciall occasion, not at set, and ordinary times, to enioyne publike fasting, as the prophet sayeth, Blowe the Trumpet in Sion, sanctifie a fast, call a solemne assemblie, Ioel 2.15. which sheweth that their publike fastes were not vsuall & ordinary, but especially sanctified, and solemnly proclaimed.

As for the fixed and set fasting dayes in the weeke, in Augustines time, onely the Churches of Rome kept the Saturdayes Fast, all the East Chur∣ches, and many of the West obserued it not: And whereas some alleadged, that Peter fasted vpon Saturday, beeing the next day, which was the Lordes day, to encounter with Simon Magus, Augustine saith, it was opi∣nio plurimorum, the opinion of many, quam tamen falsam esse perhibent

plerique Romani: yet many of the Romanes holde it but for a fable. And so he generally concludeth, concerning prescript dayes of fasting. Quibus diebus non oporteat ieiunare, & quibus oporteat, praecepto Domini vel Apostolorum nō inuenio definitum: Vpon what dayes we ought to fast, vpon what dayes not, I finde it not defined by any precept giuen by our Lord or any of the Apostles. Epistol. 86.

The Papists.

[error 76] 3. A Third abuse in popish fasting, is the difference that they make betweene meates and drinkes: as the forbidding of flesh-eating vpon fasting dayes for more holines, and the eating of egges, butter, & cheese in Lent: as it was de∣creed at Lucerna in Heluetia,* 1.67 Anno. 1524. Abstinence also from some meates vpon certaine dayes for religion, is warranted by the Rhemist: as God prohibi∣ted Adam the eating of some fruites in Paradise for obedience, and in the lawe for signification, annot. 1. Timoth. 4. sect. 6.

The Protestants.

Ans. FIrst, now Antichrist sheweth himselfe in his colours, making it as law∣full for him, to forbid the vse of some meates for religion, now vnder the Gospel, when God hath made them all lawful and free, as God himselfe might forbid the vse of some, for obedience in Paradise or signification in the Lawe. Secondly, S. Paul calleth it the doctrine of diuels, to command to absteine from meates, 1. Timoth. 4.3. Againe, let no man condemne you in meate and drinke. Colos. 2.16. The Rhemist. answere, that the Apostle speaketh in the first place against those heretikes, that condemned meates as euill by creation, such were the Manichees, and in the second, against the Iudaicall obseruation of meates. But they onely prohibite the vse of some meates for the chastising of the bodie.

Ans. First, not onely the Manichees and other heretikes preferred some meats before other, as more holy, but euen the Papists also in the prescript times of their fasts, doe command to absteine from meates for pietie and religion: And therefore they are counted most holy amongst them that neuer eate flesh. And Durand testifieth, that fish in interdict dayes, is rather vsed then flesh, be∣cause flesh and not fish was accursed in the dayes of Noah.* 1.68 Yea they com∣mand abstinence from meates vnder paine of damnation: what is this else, but with the old heretikes to condemne the creatures of God themselues? Se∣condly, the popish prohibition of meates, is more superstitious, then was the Iewes: For they prohibited such meates, as by the lawe were counted vncleane, as to eate beastes that died alone, or were torne with beasts, or strangled, or tou∣ched any vncleane beast, as likewise they inioyned pennance to them, that did eate or drinke, where a dogge or cat had lapped, or a mouse had been drowned and such like, Fulk. annot. 1. Timoth. 4 sect. 6. I pray you how farre are they now from the superstition of the Iewes? Nay they goe beyond them: for the legall difference of meates for signification, was instituted of God for those times.

But this superstitious distinction of meates vnder the Gospel, which giueth vs the free vse of all the creatures of God, which are sanctified by the worde and prayer, 1. Timoth. 4.5. is brought in by Antichrist, who is an enemie vnto God.

3 Neither doe they abstayne from flesh and other meates for chastising of the flesh: for they permit the vse of all other meates vpon their fasting dayes, that may prouoke lust, flesh onely excepted, as the eating of spices, and other dayntie and delicate confections, the drinking of wine, and all kind of fish. Euen like as Augustine reporteth of the Manichees, that would drinke no wine, nor eate flesh:* 1.69 but in stead of wine they had Pomorum nonnullorum ex∣pressos succus vini speciem satis imitantes, at{que} id etiam suauitate vincentes: the sweete liquor of pleasant fruites like to wine in colour, but excelling it in sweet∣nes: and for flesh they had their straunge & exquisite fruites, with great varie∣tie of dishes, seasoned and strawed with pepper. This was the Manichees fast: and this is the popish custome in their fastings at this day. Agayne, if they forbare some meates for chastisement of the body, why might it not bee as lawfull to eate butter, and egges, in the time of Lent, as vpon other fasting dayes: but that they make difference of the times, as one being holyer then an other, and so also a difference of meates, some being more agreeable to holy times, then other?

Wherefore to conclude this poynt: Ciuill abstinence from flesh, as for policies sake, and the better mayntenance of the common wealth, that there should bee a vent for fish, as well as for flesh, and that euerie man might liue of his trade and calling: as also for the health of the bodie, to ab∣stayne from hurtfull meates: as likewise to keepe a temperate and sober dyet, and to take heede of surfetting and drunkennesse: These kindes of abstinence, in making difference of meates, wee mislike not: but for pietie or religions sake to distinguish them, it is to too great supersti∣tion.

The Papists.

FOurthly, their religious kinde of fasting they holde not to bee a generall [error 77] abstinence from all meates and drinkes, but onely from some certaine kindes, as from flesh, and wine, as Timothie refrayned from drinking of wine, and in steade thereof vsed water, 1. Timothie 5. verse 23. Rhe∣mist.

The Protestants.

Ans. FIrst, for chastising of the bodie, it is lawfull to abstayne either wholly for a time, or in respect of the quantitie or qualitie of the meates, which may more prouoke carnall lusts, not in the prohibition of the whole kind, as the Papists doe of all flesh, bee it neuer so grosse or small in quantitie. Like∣wise

it is lawfull for chastising of a mans body to abstaine from any kinde, as of wine, fruites, spices, flesh, so that the vse of them be not forbidden, as though in the very abstinence there were religion, Fulk. ibid.

2 But the true and properly religious fast of Christians, is a generall absti∣nence from all meats and drinkes, during the time of such fasting: Esther. 4.16. Nehemiah. 9.4. Where the manner of their fast is described: howe the lawe was read vnto them foure times in the day, and as oft did they worship the Lord and confesse their sinnes. It was the custome of the Church also in Au∣gustines time, in the dayes of fast, not to abstaine onely from flesh, or some certayne kinde of meate, as the Papists vse, but altogether to continue fasting till the eeuen. Rogo vos (fratres) (sayth he) vt in isto sacratissimo tempore, excep∣tis dieb. dominicis nullus prandere praesumat:* 1.70 I pray you, brethren, that in this holy time, none of you presume to dine at all, except it be vpon the Lords daies. Ergo, they that wil keepe a true religious fast, if they are able, ought for the time wholly to absteyne.

The Papists.

[error 78] FIftly, they erre, in affirming fasting to be a meritorious worke, Rhemist. 1. Corinth. 15. vers. 32. Anna, Tobie, Iudith, Esther, serued and pleased God by fasting, Annot. Math. 15. sect. 3.

The Protestants.

Ans. FIrst, we doubt not, but that fasting is a worke acceptable to God, being referred to the right end, as to chastise and humble the bodie, 1. Corin∣thians. 9.27. and to make our prayers more feruent, 1. Corinthians. 7.5. But otherwise there is no holinesse or vertue in fasting of it selfe, neither is it by the worke wrought of any merite or worthines: For our prayers, which are a more principall worke, then fasting is, yet of themselues by any worthy∣nes in them, are not regarded of God: for Salomon sayth, When thou hearest, haue mercie, 1. King. 8.30. It is of the Lords mercy, that our prayers are heard, not of any worthynes in them.

Augustine sayth very well, Si volumus bene ieiunare à cibis, ante omnia ieiu∣nemus & à vitijs.* 1.71 Quid prodest, pallidum esse ieiunijs, si odio & inuidia liuescas? What doth it helpe to fast from meate, if wee fast not from sinne? What a∣uayleth it to be pale and wan with fasting, if thou frettest with hatred and enuie? Ergo, the externall or outward acte of fasting of it selfe is litle or nothing worth.

The Papists.

[error 79] SIxtly, and lastly, they grieuously offend in their fastings, in laying so straight and hard a yoke vppon mens shoulders, as charging them vnder payne of damnation to keepe their fasting dayes, making it deadly sinne, yea, he∣resie

to transgresse them: as one Laurence Staple was troubled and perse∣cuted, anno. 1531. because in Lent hauing no fish, hee did eate egges,* 1.72 but∣ter, and cheese: nay, they were so cruell, that hardly they suffered women in child-bed to haue flesh in their houses: As anno. 1532. two young Gyrles were constrayned to abiure,* 1.73 because they were found vppon Saint Peters eeuen eating broth made of mutton, their mother lying in childe-bed. Howe was poore Frebarne tossed too and fro,* 1.74 and brought into great daunger, because a pigge was found in his house in Lent time, for the which his wife longed?

The Protestants.

Ans. FIrst, no positiue law, not grounded vppon scripture, can so binde any person, that in the breaking of such hee shall sinne deadlie:* 1.75 And of this sorte is the fast of Lent and other dayes for religion, which were ordayned without authoritie of scripture: Lambert ad articul. 17. And seeing the rest of the Sabboth, being the commaundement of GOD, might yet vpon necessarie cause be broken, as wee haue shewed; how much greater libertie ought the people to haue had in the obseruation of those dayes, which were onely inioyned by men? for who seeth not, that the rest in the Lords day being Gods owne appoyntment ought more surely to binde, then fasting vpon forbidden dayes, enforced by men? yet was it counted an heynous sinne to eate flesh vpon a day interdict, and a small of∣fence, or none, to violate the rest of the Sabboth.

2 Saint Paul could see no such necessitie of fasting and abstinence, when hee willeth Timothie to drinke wine, and no longer water, for his infirmities sake, 1. Timoth. 5.23. But if there were religion in fasting and abstinence, it ought not to be intermitted for the bodily health: for the lesse principall is to giue place to the greater.

In Augustines time also there was no such necessitie: Qui ieiunare non praeualet, in domo sua praeparet, quod accipiat: He that is not able to fast, let him prepare in his house for his owne eating. And agayne, Si possibilitas non fuerit ieiunandi, sufficit eleemosyna sine ieiunio.* 1.76 If a man haue not possibilitie to fast, in stead of fasting let him giue almes. What is become now of your Lent and Imber fastes, which you prescribe as necessary to be kept of all?

THE NINTH QVESTION, CON∣cerning the Virgine Marie.

THis question standeth of many parts: 1. Whether the B. Virgin Marie were conceiued without sin. Secondly, whether she vowed Virginitie before the Angel was sent vnto her. Thirdly, of the assumption of her body into heauen.

Fourthly, of the dignitie and preeminence that shee hath (as they affirme) a∣boue all other Saints, yea, and the Angels to. Fiftly, of the merites of the vir∣gin Marie and of the Aue Maria.

THE FIRST PART, WHETHER THE Virgin Marie were voyde of original and actuall sinne.

The Papists.

[error 80] 1 AL men are borne in sinne, Christ onely excepted, and his mother for his honor: Rhemist. Rom. 5. sect. 9.

Answ. it is no more dishonour for Christ to be borne of a sinner, then to haue taken his flesh, and lineally descended, according to his humanity, of Tha∣mar that committed incest with Iuda and Rahab which was an harlot: Math. 1.3.5. Secondly, it maketh more for the honor of God that Christ was borne without sinne of a woman which was a sinner, and more setteth foorth his po∣wer, then otherwise, lest he should be thought to haue deriued his puritie from his mother.

2 They holde, that there was no actuall sinne in the Virgin Marie, no not the lest and smallest sinnes, which they call venial, Rhemist. 1. Iohn. 1. sect. 5. She was especially protected, and preserued from sinning by the grace of God.

Ans. That God is able clearely to rid his children from sinne, & to preserue them from falling thereinto, we denie not: but, seeing you haue no scripture for this priuiledge, that should be bestowed onely vpon Marie, to be free from sin: but rather the contrary is proued out of scripture, That all haue sinned, Rom. 3.23. it is too rash and bolde an assertion, contrary to the will of God, to ascribe any thing to his power. He is as able to exempt all from sinning as one: vnlesse therefore you can shew some especiall warrant out of Gods word, for Maries freedome, by your reason, all the children of God shall bee freed from sinne as wel as Marie, because God is able to doe it.

The Protestants.

THat the Virgin Marie was both conceiued in sinne, and was also subiect to actuall sinnes in her life, as other of the children of God, thus out of the scrip∣ture we doe declare it.

1 How els can the word of God be true, that sayth, All haue sinned, Rom. 3.23. &. 5.12. They will answere, that Marie had an especiall priuiledge: then let them shew it out of the word of God, and we will beleeue: otherwise the general conclusion must stand, that all haue sinned. Againe, Marie her self in her song, calleth Christ her Sauiour: Luk. 1.47. Ergo, she was a sinner: for how els could she be saued from her sinnes which she had not? If they answere as they doe,* 1.77 that Christ was her Sauiour onely, because hee preserued her from sinne: Wee doe thus replie. First, that a Sauiour in scripture is defined

to be he that saueth the people from their sinnes, Math. 1.21. not that preser∣ueth onely. Secondly, if Marie were free from originall sinne, as they say she was, she needed not a Sauiour to keep her from sinne, for she might haue pre∣serued herselfe.

Arg. 2 Marie dyed, Ergo, she was a sinner: for sinne brought death into the world, Rom. 1.5. If she had had no sinne, she had not dyed. Christ indeede, though he were no sinner, yet he bare our sinnes, and therefore dyed for vs.

Christ checked and rebuked his mother, Iohn. 2.4. Woman, what haue I to doe with thee? Ergo, it seemeth, she was not without fault. Rhemist. answere: It was rather a doctrine to others, to teach them not to do any thing for respect of kinred, against reason, then a reprehension to Mary. Wee replie: But I pray you, how could the Apostles learne to beware of that fault, if it had beene no fault in Marie? How could they be admonished in her, if she were not first her selfe admonished? And the maner of speech sheweth, it was a rebuke, Christ saluting her by no other name, then if he had spoken to any other woman.

Argum. 3. The Papists themselues are in a stagger, and dare not con∣stantly affirme, that Marie was conceiued without sinne, but put in this clause (as many godly deuout men iudge) Rhemist. Rom. 5. sect. 9. And Bellarmine sayth, in maiori parte Ecclesiae piè credi, that the greater part of the Church doth so godly beleeue, yet he dare not determine vpon it himselfe, de cult. sanctor. lib. 3. cap. 16. But why are they afrayd to holde it as an vndoubted trueth, seeing Pope Sixtus hath clearely determined that it was so, forbidding the Do∣minick Friers to preach the contrary,* 1.78 and hereupon erected a new holy day of her conception? Here then they are driuen to a great straight: for either they must abolutely hold, that she was not conceiued in sin, agaynst the Master of sentences, and Thom. Aquinas, with other schoolemen, or els holde the contra∣ry, and so confesse the Pope to haue been in error.

Augustine sayth, beatior Maria percipiendo fidem Christi, quàm concipiendo carnem Christi: Materna propinquitas nihil Mariae profuisset, nisi foeliciùs Chri∣stum corde quàm carne gestasset.* 1.79 Marie was more happy in perceiuing the fayth of Christ, then in conceiuing the flesh of Christ: neither had it profited her to be the mother of Christ, if she had not more happily borne him in her heart, then she did in her wombe. But what neede had Marie to beleeue in Christ, if she had been pure from her natiuity, and had no sinnes to be forgiuen her? Augustine yet more playnly sayth, Maria ex Adam mortua propter pecca∣tum Adae: Adam mortuus est propter peccatum, & caro domini ex Maria mortua est propter delenda peccata. Marie dyed being borne of Adam,* 1.80 because of the sinne of Adam: Adam dyed because of his owne sinne: Christ dyed in the flesh to take away our sinnes: Ergo, Marie by his sentence was borne in the sinne of Adam.

THE SECOND PART, WHETHER Marie vowed Virginitie before the Annuntiation.

The Papists.

[error 81] THey would gather and conclude so much out of the answere of Marie to the Angell, who told her, she should conceaue and beare a sonne: How can this be (sayth she) seeing I know no man? That is, she plainly declareth, she could haue no childe by knowing a man, because of her vow, for otherwise she nee∣ded not haue asked such a question, how a woman might haue a sonne promi∣sed her, if she had maried to haue carnal copulation. Rhemist. Luk. 1. sect. 13. Bellarmin. de Monachis. cap. 22.

Ans. First, Ambrose maketh this to be the cause why Marie so answered, she had read the prophesie of Esay, that a virgin should conceiue & bring forth a sonne, and therefore knew very wel, that this holy childe should be otherwise conceiued, then by the knowledge or helpe of man, Fulk. ibid. Secondly, as al∣so the Angel deliuering at once his whole message, and shewing what maner of childe it should be: euen the Sonne of the most high, who should sit on the throne of Dauid, and of his kingdome there should be no end: that is, that the childe should be the Sonne of God: she straightwayes conceiued that such a holy seede could not be borne of man, and therefore asketh, how without man he might be borne. Sic Caluin. Beza.

The Protestants.

THat Marie, as she was an entire Virgin before the birth of Christ, so that she continued also a Virgin all her life after, we doe verily think, and condemne their opinion that holde the contrarie: but that she vowed or purposed Virgi∣nitie, before the message of the Angel was brought vnto her, it is rashly without scripture, nay rather agaynst it, affirmed.

Argum. 1. The text is playne, that they had a purpose to consummate their mariage: When as Marie was betrothed to Ioseph, before they came together▪ Math. 1.18. Ergo, there was a meaning to come together, if she had not in the meane time been found to be with childe of the holy Ghost: for otherwise, it shuld seeme to haue been a mockery on Maries behalfe, to promise mariage to Ioseph, without any purpose to performe the duety of mariage. But if it were done with both their consents, then mocked they with God, who instituted mariage for some ende and purpose, which could not be attayned out of mariage: for they should haue maried neither for auoyding fornication, nor for procreation, which are the two chiefe ends of mariage: as for the third, which is mutuall comfort, it ariseth of the former.

Argum. 2. It was not the manner among the Iewes to vow Virginitie, but

it was rather a shame and reproch to remayne and die a Virgin: and therefore Iephthaths daughter lamented her Virginitie, Iudg. 11.38. Howe then could Marie be induced contrary to the custome of the Church, to vow Virginitie? Yea Augustine confesseth as much: Hoc mores Israelitarum recusabant: The manners of the Israelites did not suffer it, de Virginit. cap. 4. though he himselfe els-where, and in the same place seemeth to incline to the contrary opinion.

THE THIRD PART, OF THE AS∣sumption of the Virgin Marie.

The Papists.

THey report the story of the death and departure of the Virgin Mary, after [error 82] this manner▪ At the time of her death after she had liued sixtie three years, all the Apostles, being dispersed into diuers nations, were myraculously brought together to Ierusalem, to solemnize her funerall. They buried her in Gethsemani: and for three dayes together the Angels were heard to sing me∣lodious songs: At three dayes ende also Saint Thomas came; who being desi∣rous to see her bodie, and not finding it in the graue, they thereupon assuredly deemed that her body was assumpted into heauen, Rhemist. Act. 1. vers. 14.

Argum. 1. It is best agreeable to the priuiledge of the mother of God, not to see corruption, Rhemist. ibid. Seeing also her sonne was exempted from cor∣ruption, & natura Mariae excipitur, the nature of Marie must be excepted: caro enim Iesu est caro Mariae, the flesh of Iesus is the flesh of Marie. And seeing Christ came to fulfil the law, which sayth, Honor thy parents: it is very like, eum in morte speciali gratia eam honorasse, that he did honor her by special grace in her death. These reasons and other are to be read in a forged booke amongst Augustines works, bearing title, De assumptione Mariae.

Answ. First, there is no credite to be giuen to the forged writings which passe vnder the name of Saint Denis, and Athanasius, out of whom they doe reporte the assumption of Marie, nay their owne lesson, which they reade vpon the Assumption day, doth controll and confute the other. First, that story saith, that without doubt she was taken vp in bodie. But your lesson leaueth it as vncertayne, whether she were raysed vp in body or not. Secondly, the for∣ged story sayth, she was buried in Gethsemani, which was in mount Oliuet: your lesson sayth, that the place of her buriall is in the midst of the valley of Iehosa∣phat, which is betweene mount Oliuet and the Citie, Fulk. ibid. Secondly, it followeth not, because Christ tooke flesh of the Virgin, that therfore she should also as well be exempted from corruption: for hee tooke flesh also of Dauid, and other his progenitors, who by the same reason should bee made im∣mortall. And if she were priuiledged by beeing the mother of Christ, from seeing corruption, why not also from hauing anie sinne? for her Sonne af∣ter the flesh saw neither. Thirdly, Christ also both did and might honor his mo∣ther as he was man, though so great a priuiledge bee not graunted vnto her.

The reuerence, which was to be done to his mother, was in regard of his man∣hood, and so was he obedient vnto them, Luk. 2.51. and so long as he liued in the flesh: and therefore he did care for her euen vpon the crosse, commending her to the disciple whom he loued. But he neither was to honour her as he was God, and therfore not to free her from corruption, which had been a work of his Godhead: and the natural affection and honour due vnto parents ceaseth after this life. It were then too grosse a conceit, to think that Christ hath such regard now of the virgin Marie in heauen, as he had of her, being his mother, in the dayes of his flesh: for Christ, as he is not now knowen after the flesh, 2. Corinth. 5.16. so neither knoweth he any after the flesh.

The Protestants.

THis vncertaine reporte of the assumption of Mary, with other circumstan∣ces thereof, we holde to bee a very counterfeit storie, and worthy of no credite.

Argum. 1. If it were a matter of such waight, as they make it, who haue ere∣cted a new found holy-day of the assumption of Mary, surely the scriptures would not haue been silent therein: especially Saint Iohn (as Augustine saith) to whose charge she was committed, would haue left somewhat in writing of that matter: for sayth he, Nullus fideliùs id narrare potuerit, for no man could more truely and faythfully make relation thereof.* 1.81

Argum. 2 That generall sentence pronounced vpon Adam and all A∣dams seede, must needes also take place in the virgin Marie, Thou art dust, and to dust shalt thou returne, Genes. 3.19. Christ onely is excepted, and that by the testimonie of the word of God: wherefore, vnles this priuiledge of the virgin could be proued out of scripture, as Christs is, we must needs hold her subiect to that generall law of corruption.

Augustine sayth, Assumptio eius in apocrypha non in catholica reperitur historia: the assumption of Mary is found in an Apocryphal, that is, an obscure and vn∣certaine, not a Catholike or authentical storie.

THE FOVRTH PART OF THE HO∣nor and worship of the Virgin Marie.

The Papists.

[error 83] THey doe ascribe vnto her a kinde of religious honor, more then to any of the Saynts beside: For whereas they call the worship of Saints, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seruice, the honor of the Virgin, they tearme, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a higher kinde of seruice, Bellar∣min. de Sanct. lib. 2. cap. 25. They call her, Regina mundi, scala coeli, thronus dei, ianua Paradisi, The Queene of the world, the ladder of heauen; the throne of God, and gate of Paradise: yea they giue her iurisdiction ouer her sonne, Iube natum, commaund thy sonne, Iure matris impera filio, commaund thy sonne by

the right of a mother. Coge Deum, compell God to be mercifull to sinners, An∣not. Fulk. 1.15.

Againe, they say, she is to be honoured with the feasts of her Natiuitie, As∣sumption, and Conception: for the other two, of her Purification, and Annun∣tiation, are not proper to the Virgine, but concerne Christ: the one his Concep∣tion, the other his Presentation, Rhemist. actor. 1. sect. 7.

Argum. She her selfe prophecieth of all Catholike generations, that they should blesse her in keeping her festiuities and memorials: but if these festiuities of her Conception and Assumption be not kept, she should haue none at all: and so be thought worthie of lesse remembrance, then any other Saint, Galat. 4. sect. 5. Rhemist.

The Protestants.

1. WE doe not celebrate any festiuall daies in the honour of creatures, nei∣ther of the Virgine Mary, nor any other Saint, but only to the honor of God: and therefore the feasts of the Annuntiation, and Purification, may much better be receiued, because they belong and are referred vnto Christ, then the other festiuities, of the assumption and conception of Mary, the institution whereof was most superstitious: the one for the fayned assumption of her bo∣die, which your owne writers are vncertaine of: the other to maintaine the he∣resie of the Franciscanes, that she was conceiued and borne without sinne. As for the memorie of the Virgine Mary, it may better be kept, then by such festi∣uities: as our Sauiour Christ taught to keepe the remēbrance of Mary Magda∣lene, by preaching the Gospell, Math. 26.13. Fulk. annot. Act. 1.7. And if they only are Catholike generations, that call her blessed in keeping these festiuities in her memoriall: then there were no Catholike generations for many hundred yeeres after, and so do you condemne the age of the Apostles: for neither then, nor many yeres after were these superstitious festiuities heard of. But Mary saith in her song, From henceforth, euen from this time forward, shall all genera∣tions call me blessed: so that, if her blessednesse had consisted in the memorie of those daies, they should immediatly haue been kept, especially the day of her natiuitie, Fulk. Galath. 4. sect. 5.

2. We doe allow all praise giuen vnto the Virgine, without the dishonour of God and her Sonne and Sauiour Christ: we doe acknowledge the honour that God vouchsafed her, not to be a meritorious or principall efficient cause of our redemption, but onely an holy vessell, and instrumentall cause of the conception and birth of Christ, by whose only merite and worthines our redemption is per∣fited, as by a proper and principall, and onely meritorious efficient cause there∣of. And therefore, those are blasphemous titles which are giuen vnto her, to call her the ladder of Heauen, and gate of Paradise, and such like: and so in a manner to make her our redeemer. Augustine saith, She was more happie, in that she conceiued the faith of Christ, then in conceiuing the flesh of Christ.* 1.82 If then these titles be vnmeet for her, in respect that she receiued the faith of Christ, which is

common to al the children of God, then are they more vnfit, in that she concei∣ued the flesh of Christ.

3. It is great presumption to thinke that the Virgine Mary may command her sonne in heauen: seeing she had no authoritie to command him vpon earth, in any thing pertaining to his office, Ioh. 2.4. And now likewise that carnall re∣spect of children to their parents ceaseth in the kingdome of God.

As for that superioritie & higher kind of honour which she hath aboue al the Saints beside, we finde no warrant out of scripture. She is respected now in hea∣uen, not as she bare the flesh of Christ, but as she liued by faith in Christ: she al∣so reioyced in God her Sauiour. The scripture therefore maketh one condition and estate of all that shall be saued: and sayth generally of all, of others as well as the Virgine Christs mother, That they shall be as the angels in heauen, Matth. 22.30. Yea, our Sauiour sheweth, that Whosoeuer doth the wil of God, is his si∣ster, brother and mother, Math. 12.50. By the which we learne, that other the faithfull seruants of GOD may by their faith in Christ, be as well accepted of God, as if they had borne Christ in the flesh. Where then is that high dignitie, which she hath, as the mother of Christ, aboue all Saints? Augustine saith: Tu concinis sine fine choris coniuncta, Angelis & Archangelis sociata: Thou (O Vir∣gine) doest reioyce being ioyned vnto the heauenly quire,* 1.83 being associated to Angels and Archangels. He maketh her not Ladie or Queene of heauen, but onely a fellow companion of the Saints and Angels.

AN APPENDIX OR FIFT PART OF THE ME∣rites of the Virgine, and of the Aue Maria.

The Papists.

1. THey doe teach and hold, that she onely amongst all women deserued to [error 84] beare the redeemer of the world, and so by her merites obtained that fa∣uour to be the mother of Christ.

Argum. The Angel saluteth her, & calleth her, Full of grace, which sheweth the prerogatiue that she had aboue other women, and the worthines that was in her, Rhemist. Luk. 1. sect. 12.15.

The Protestants.

Ans. 1. Wee acknowledge that herein she was blessed aboue all other wo∣men, in that she was chosen to be the mother of our Sauiour, and that she was endued fully with the graces of the holy Ghost: but those graces she had not of her selfe, but of the free gift of God, without her merites.

2. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth freely beloued, not full of grace, as it is likewise taken, Ephes. 1.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He hath made vs accepted in his beloued Sonne.

3. She her selfe confesseth her selfe in her song, to bee of a lowe degree,

poore in spirit, and hungrie, whom God in mercie looked vpon, Luk. 1.50. whereas God sent away the proud and rich: as the proud Pharisie that thought himselfe rich of good workes, obtained nothing of God, Luk. 18. Wherefore if she had stood vpon her owne deserts, she had made her selfe rich, not poore: neither should she haue magnified the mercie of God, but his iustice: for when a reward is giuen according to desert, it is of his iustice, and not mercie.

Augustine thus commenteth vpon the words of her song, Magnificet animae mea Dominum, & recordetur, quomodo nullis suis praecedentibus meritis,* 1.84 sed sola dei bonitate sit ab iniquitate saluata: Let my soule praise the Lord; and remember, how that not by any merites going before, but through the only gracious good∣nes of God, it is deliuered from sinne: Ergo, Mary not saued by her merites, nor consequently the mother of Christ, by her merites, but onely by the meere fa∣uour of God.

The Papists.

2. THey much commend the often vsing of the Aue Mary, which is done (say [error 85] they) to the honour of Christ and our Ladie.

Argum. They be the very summe and abridgement of the whole Gospell: and therefore to be vsed, Rhemist. Luk. 1. sect. 11.

The Protestants.

1. You do shamefully abuse those words, in making a praier of them, which was but a forme of salutation vsed by the Angel: neither can you say them in that sense they were vttered in by the Angel. Also you offend in the vaine repe∣tition of them vpon your beades, as the heathen did, Math. 6.7. and in commit∣ting idolatrie, in the inuocating of the Virgine, and praying vnto her in these words: who is a creature and not a God to be called vpon.

2. What mysterie soeuer be contained in these words, yet the people vnder∣stand nothing at all. And though we denie not but that the words are holy and mysticall, yet it followeth not that they should be vsed for a prayer.

3. What great account they make of the Aue Mary, it may appeare by this: that they thinke they may alter and change it, and adde to it at their pleasure: as by Pope Sixtus the 4. there was a clause more added vnto the common Aue Mary, in this manner: Haile Mary full of grace, the Lord is with thee,* 1.85 blessed art thou amongst women, and blessed is the fruite of thy wombe Iesus Christ, and blessed is Anna thy mother, of whom thy virgines flesh hath proceeded without blot of originall sinne. What a fearefull thing is this, that they should thus dare to adde vnto the scriptures? How can they now escape that iudge∣ment that is threatned against all those that doe adde, or take ought to or from the word of God? Apocal. 22.18.

Thus farre of such questions and controuersies, as concerne the king∣dome of Christ, which is his Church: of the which we haue now entreated at large: first in generall of the whole, and then of the seuerall parts and mem∣bers thereof in order. Now follow those controuersies, which belong vnto the

Priesthood of Christ, the third excellent and glorious office of our Sauiour: which his Priesthood is partly seene in his intercession and mediation for vs, partly in his sacrifice, where we are to handle the great and waightie controuer∣sies of the Sacraments, by the which the sacrifice of his death is applied vnto vs.

THE TENTH GENERALL CONTROVERSIE CONCERNING THE INTERCESSION AND MEDIA∣tion of Christ, whether he be onely our Mediatour and Intercessor.

The Papists.

THey seeme in these very words to confesse, that Christ is the onely singu∣lar [error 86] aduocate and patrone of mankinde, that by himselfe alone, and by his owne merites procureth all grace and mercie, none asking or obtaining either grace in this life, or glorie in the next, but by him. But this letteth not, but that there may be other inferiour mediatours, though not in that singular sense, Rhemist. annot. 1. Timoth. 2. sect. 4.

Argum. Christ is the only Sauiour and Redeemer of the world, yet the name of Sauiour and Redeemer is giuen to men in the scriptures, as Iud. 3.9. Othniel is called a Sauiour, Act. 7.35. Moses a Deliuerer or Redeemer: and all this with∣out derogation to him, that in more excellent manner is the onely Sauiour of the world: Ergo, there may be also many mediatours, in an inferiour degree to that singular mediatour, to offer vp our praiers, Rhemist. ibid.

Ans. 1. If Christ be sufficient to procure all grace and mercie vnto vs, what neede then the mediation or inuocation of Saints? for wee must either doubt of his power, in ioyning other helpers with him, or make question of his good will and readines to helpe vs, in making other mediatours vnto him.

2. They make other mediatours and intercessors beside Christ, euen in that high and singular degree: for not onely Christ by their doctrine, by his merites procureth grace, but other Saints also by their merites are our mediatours: as it is plaine to see in that popish praier, Tu per Thomae sanguinem, &c. By the blood of Thomas, which for thee he did spend, make vs, Christ, to climbe, whither Tho∣mas did ascend. In this blasphemous prayer and a thousand such, they pray on∣ly to Christ as God, not as mediatour, men departed, and many of them no Saints, they make their onely mediatours by their owne proper merites. See Fulk. ibid.

Againe, their Saints are not onely intercessors for grace, but conferrers of grace and helpe, which is the highest degree of mediation. They appoynt se∣uerall patrones amongst the Saints for all purposes: S. Apollonia for the tooth∣ach: Saint Rooke for the pestilence: Saint Petronill for the ague: Saint Gregorie

for Schollers: Saint Morris for Souldiers: Saint Luke for Painters: Saint Crispin for Shoomakers: Saint Nicholas for the sea: Saint Iodocus for corne: Saint Vr∣bane for wine. And thus doe they not onely (as they beare vs in hand) pray for these graces and blessings, but they haue power themselues to bestow them.

Ans. 3. Concerning the name and title of Sauiour and Redeemer, we an∣swere: first, men are called in the Scripture, Deliuerers and Sauiours, in respect of some temporal deliuerance, not of the spiritual or eternal redemption, which belongeth onely to Christ: but you make your Saints mediators of eternall re∣demption. Secondly, they whom the Scripture calleth Redeemers and Saui∣ours, were appoynted by God for such temporall deliuerance: but you cannot shewe the like appoyntment for Saints to be mediators of eternall saluation, though in an inferiour degree to Christ. Thirdly, seeing the name of God and Christ is giuen to men in the scriptures, as to Princes and Prophets: why may you not as well say, that there may be many Gods and Christs properly, though in an inferiour degree to him which is only God and Christ, as to appoynt other inferiour Redeemers, Sauiours and Mediators?

The Protestants.

WE acknowledge but one onely Mediatour as well of intercession as re∣demption, euen Iesus Christ our Lord: to whom and through whom all our praiers & supplications ought to be made: to him we only pray, as being one God with the Father and the holy Ghost: by him and through him we only pray, as being the only Mediatour betweene God and man.

Arg. 1. S. Paul saith, There is one mediatour of God and men, the man Iesus Christ, 1. Tim. 2.5. Hence we doe frame this argument: The mediator betweene God and men, must himselfe be both God and man: but so is none but Christ: Ergo, he is the onely Mediatour.

Arg. 2. He is onely the aduocate and mediatour for our sinnes, that is the pro∣pitiation for our sinnes, 1. Ioh. 2.1. Christ only is the propitiation for our sinnes: Ergo, the onely mediatour.

Augustine thus writeth vpon this place: Si Apostolus ita diceret, &c. If the A∣postle had sayd thus: If any man sinne, you haue me a mediatour with the fa∣ther,* 1.86 and I doe by my praier obtaine pardon for your sinnes (as Parmenianus in a certaine place maketh the Bishop a mediatour betweene the people & God:) Quis sicut Apostolum Christi, & non sicut Antichristum intueretur? Who would behold him as an Apostle of Christ, and not as Antichrist? It is then Antichri∣stian doctrine, in Augustines iudgement, to make any other mediators or inter∣cessors beside Christ.

HERE FOLLOW SVCH CONTROVERSIES, as concerne the Sacraments of the Church.
OF the Sacraments then, wee must first intreate in generall, and afterward handle them in particular.

THE ELEVENTH GENERAL CONTROVERSIE, OF THE SA∣CRAMENTS IN GENERAL.

THis Controuersie containeth diuers questions: first, of the nature and definition of a Sacrament. Secondly, of the efficacie and vertue of the Sacraments. Thirdly, of the number and order of the Sacraments, the difference and preeminence amongst them. They thus follow in their order.

THE FIRST QVESTION, OF THE NATVRE and definition of a Sacrament.

WE thus define a Sacrament, to be an outward sensible signe, representing an holy, inward, and spirituall grace, instituted of Christ, to be vsed in that manner he hath appoynted, to seale vnto vs the promises of God, and to assure vs of the remission of sinnes, by the righteousnes of faith in Christ, Rom. 4.11.

Some things there be in this definition, that are agreed vpon betweene vs and our aduersaries: as that the Sacraments are outward signes of spirituall and holy graces, and that there must be a conueniencie and agreement betweene the signe and the thing signified: that not euery thing may be represented by a Sacrament, but an holy and spirituall grace: that a Sacrament ought to be insti∣tuted by a diuine, not an humane authoritie, Bellar. de Sacram. in gener. lib. 1. cap. 9

The seuerall poynts then wherein we dissent from them, and which they mis∣like in this definition, are these: First, concerning the authoritie of insti••uting a Sacrament, which we affirme to be deriued onely from Christ, and manifestly to be proued out of the scriptures. Secondly, of the forme and manner of cele∣brating the Sacraments. Thirdly, of the instrumental or ministerial cause, which is the Minister. Fourthly, of the vse and end of a Sacrament, whether it be a scale of the promises of God, and instituted for that end.

THE FIRST PART, OF THE EFFICIENT CAVSE, that is, the author or institutor of a Sacrament.

The Papists.

THey doe willingly grant, that neither the Apostles then had, nor the Church [error 87] now hath authoritie to institute Sacraments: but that this power is onely in Christ, and that the Apostles did but declare and deliuer that which they recei∣ued of Christ: yet for the triall of this, they refuse to be iudged by the expresse word of God, but flie vnto their traditions, which they call the word of God not written, Bellarm. lib. 1. de Sacram. cap. 14. & 23.

Argum. The sacrament of Baptisme, and of the Eucharist, were instituted

without expresse warrant of scripture: for at that time the newe testament was not written, when Christ ordained those mysteries: Ergo, for the other Sacra∣ments we need not the expresse cōmandement of scripture, Bellar. lib. 1. cap. 14.

Ans. First, the traditions of our Sauiour giuen vnto the Apostles concerning those two Sacraments, were afterward written by the Apostles, and expressely set downe in scripture: & therefore we doubt not, but that they were of Christs institution. But your traditions being not committed to writing, concerning your other forged sacraments, are iustly suspected, seeing the Apostles should haue as well been charged with all the sacraments, if Christ had instituted thē, as with only two. Secondly, how then followeth it, the word of God was some∣time vnwritten, therefore it is so still? or Christ, who was the author of the word written, might institute sacraments without expresse scripture: Ergo, the testi∣monie of scripture is not necessarie now?

The Protestants.

WE hold no sacraments to be of Christs institution, but those onely which the scripture testifieth to haue been commanded by Christ, as Baptisme, Math. 28.19. the Lords Supper, Luk. 23.19. The other, which haue no testi∣monie of scripture, were not appoynted by Christ.

Argum. 1. S. Paul saith, That the scriptures are able to make the man of God absolute and perfect to euery good worke, 1. Timoth. 3.17. But how can the Minister of God be perfectly furnished and prepared for the worke of the mini∣sterie, if he haue not sufficient direction out of the scriptures concerning the sa∣craments of the Church? for how can he absolutely execute euery part of his office, if he faile in the right vse of the sacraments? Ergo, seeing the scriptures are able to make him perfect, from thence he receiueth sufficient instruction for the sacraments.

Argum. 2. Augustine saith: Christus sacramentis numero paucissimis, obser∣uatione facilimis, &c. Christ hath ioyned his people together by the sacramēts, few in number, easie in obseruation: such are Baptisme, and the partaking of his bodie and blood: then it followeth: Et si quid aliud in scripturis canonicis commendatur: And if any other sacrament be commanded in the canonicall scripture, Epistol. 118. Ergo, we must attend vpon the scripture and written word of God, if we will be instructed aright concerning the Sacraments.

THE SECOND PART, OF THE FORME OF A Sacrament, and the manner of consecration.

The Papists.

THe Sacrament is not consecrated (say they) by al the words of the institution, [error 88] but by a certain forme of speech to be vsed ouer the elemēts: as these words to be said ouer the bread, This is my body: & the like ouer the wine, This cup is

the new testament, &c. And in Baptisme these: In the name of the Father, the Sonne, and the holy Ghost. These are the formes of the Sacrament, and very words of consecration, though spoken in a strange tongue, without further in∣uocation of the name of God, or giuing of thankes, or without a Sermon, which we require (as they say) as necessarie to the essence of a sacrament, Rhemist. 1. Corinth. 11 sect. 11.15. Bellarm. lib. 1. de Sacrament. cap. 19.

Argum. S. Paul sayth, The cup of blessing which we blesse, 1. Corinth. 10.16. The Apostle referreth the benediction or blessing to the cup or Chalice, which is nothing els but the consecration thereof, Rhemist. ibid.

Ans. First, wee denie not, but that to blesse here doth signifie to sanctifie or consecrate: but that is not done by a magicall murmuration of words ouer the Sacrament, but by the whole action according to Christs institution, in distri∣buting, receiuing, giuing of thankes. Secondly▪ as for the words which Christ vt∣tered in the institution, we rehearse them not, as a magicall charme to be sayd o∣uer the bread and wine to conuert their substance: but to declare what they are made to vs by force of Christs institution, namely, his bodie and blood.

The Protestants.

WE doe not hold, that it is an essentiall part of the Sacrament, alwayes to haue a sermon before it, as they vnderstand a sermon; which notwithstan∣ding were most conuenient, and alwaies to bee wished: but this wee affirme, that the Sacrament cannot be rightly ministred, vnlesse there be a declaration, and shewing forth of the Lords death, not only in the visible action of breaking & distributing the elements: but also in setting forth the end of the Lords death out of the word of God, with an exhortation to thankfulnes, which is alwaies obserued amongst vs in the dayly celebration and receiuing of the Sacrament. Concerning the words of the institution, we also grant, that they are necessarily to be vsed in the celebration of the Sacrament: but not as the Papists vse them: For first, they make them not all of one value, but out of the whole institution, picke out certaine consecratorie words, as they call them: as, This is my bodie, This is the cup: whereas the other words, Take ye, eate ye, drinke ye, doe this in remembrance: doe as well belong to the institution, as the other. Secondly, they say, that the words of institution doe not serue any thing at all for the in∣struction of the people, to shew them the right vse of the Sacrament, but onely for benediction and consecration of the elements, Bellarm. cap. 19. Thirdly, they doe hold, that only by the pronouncing of those words, the elements are conse∣crated: whereas by the whole action, and cerebration of the Sacrament, the gi∣uing, receiuing, inuocation, thankesgiuing, according to Christs institution, the consecration is performed vpon the elements, Fulk. 1. Corinth. 10. sect. 4.

Arg. 1. That the words of institution rehearsed, do helpe as well to admonish & stirre vp the people to a thankful remēbrance of the death of Christ, as to con∣secrate & blesse the elemēts, it is manifest: whereas Christ saith, as the words are vsually rehearsed, Doe this in remembrance of me: and S. Paul saith, That by

receiuing the sacrament, we doe shew forth the Lords death, 1. Corinth. 11.26. Ergo the people are by the words pronounced, instructed and admonished, and taught the right vse of the sacrament.

Argum. 2. that the words of institution doe helpe toward the benediction or consecration of the Elements, we deny not, but not by them alone, but praier also and thankesgiuing, and the whole action beside of receiuing. To the consecration or sanctifiyng of any creature, two things are required: the word of God, and praier, 1. Timoth. 4.5. Neither the word sanctifieth without praier, nor praier without the word. Ergo to the sanctifiyng & cōsecrating of the sacra∣ment, the bare rehearsall of the institution sufficeth not, without inuocation and praier.

Augustine saith, Accedat verbum ad elementum, et fiet Sacramentum. Let the word be ioyned to the element, and it is become a Sacrament. And in an o∣ther place, he sheweth what word he meaneth: Faciente verbo, non quia dicitur, sed quia creditur, hoc est verbum fidei, quod praedicamus. The word effecteth this, not because it is spoken or vttered, but because it is beleeued: this is the word of faith, saith the Apostle, which we preach: thus farre Augustine tract in Johan. 80. Wherefore it is not the muttering of a few words in a strange toung, after the manner of enchaunters, that by any secret force giuen vnto them hath pow∣er to consecrate: but the vnderstanding, hearing, and beleeuing the institution of Christ, with calling vpon the name of God, and thankesgiuing before him.

AN APPENDIX OF THIS PART, WHETHER THE forme of wordes in the institution of the Sacraments may not be by some addition, or other altera∣tion changed.

The Papists.

THe words of institution may be changed two manner of wayes: either sub∣stantially, [error 89] when the sence is also altered with the words; or accidētally, whē the elements or syllables are onely changed, but the sence remaineth the same. If there be a change in the substance of the words, the sacrament is imperfect: if the alteration be of the forme onely of words, and not of the sence, the sacramēt is not destroyed: but he sinneth that doth so alter them. Wherefore it is not law∣full any way at all to alter or change the forme of words. Bellarmine cap. 21. li. 1.

Argum. It is not lawfull to adde or take, to or from the words of scripture, much lesse to change the words appointed to be vsed in the Sacrament. Bel∣larm. ibid.

Ans. To adde or detract to or from the word of God, with a purpose and intent, to wrest it to a contrary meaning, and destroy the true sence thereof, can∣not be done without great impiety: and such is the manner of all heretikes: But to alleadge Scripture, in keeping still the full sence, though we misse of the

wordes, is not to be counted so heinous a sinne: we see the holy Apostles in ci∣ting textes of Scripture, doe not alwaies binde themselues to the very wordes, as Act. 7.43. Heb. 10.5. The Apostle saith, A body thou hast giuen me: In the Psalme we read, Mine eares hast thou opened: diuerse wordes, yet the same sense.

Augustine saith very well, they that vnderstand the Scripture, though they keepe not alwaies the wordes, are better then they that read and vnderstand not:* 1.87 Sed vtrisque ille melior, qui et cum volet, ea•• dicit, et sicut oportet, intelligit: But he is better then both, that both remembreth the wordes, and keepeth the sense too: yet he also deserueth praise, that beareth the sense in minde, though he cannot the words.

The Protestants.

NO substantiall change (we confesse) is to be admitted in the forme of Insti∣tution, which may alter the sense: neither is any particular man by him∣selfe to make any accidentall change, and bring in a new forme of wordes, but the publike and vniforme order of the church must be kept, yea, and the church likewise is bound both to reteyne the true sense, and, as neere as may be, the ve∣ry words, but where occasion serueth, to make some small accidentall change: of the words, the sence being nothing diminished, it is not condemned as an vnlawfull and sinfull act.

Argum. 1. The Euangelists report not all the same forme of words, which should be vttered by our Sauiour, neither yet S. Paul fully accordeth with them, in the precise and strict forme of institution: as by comparing of them together, it may be seene,

Mat. 26. ver. 27. Take, eat, this is my body.	S. Luke. cap. 22. This is my body which is giuen for you, do this in re∣membrance of me. ver. 19.	S. Paul. Take, eat, this my body which is broken for you, doe this in remēbrāce of me. 1. Cor. 11.24.
ver. 28. This is my blood of the new testament, that is shedde for many for the remission of sinnes.	This cup is the new te∣stamēt in my blood which is shed for you.	This cup is the newe testament in my bloud, this do as oft as you drink it in remē∣brance of me.

If it had beene a sinne, to haue missed in some termes and sillables, no doubt the spirite of God would not haue suffered these holy writers to haue made the least scape. Is it to be thought a sinne in the Church, which in stead of Take ye, eate ye, in the plurall number, hath appointed the Sacrament to be ministred particularly in the sin∣gular number, to euery of the cōmunicants, saying. Take thou, eat thou, drinke thou? Wherfore all accidentall change of words carieth not with it a guilt of sinne.* 1.88

Augustine indeede saith, Certa sunt verba euangelica, &c. The words of

the gospell are certaine, whereby Baptisme is consecrated.* 1.89 But yet he saith else where, In ipso verbo aliud est sonus transiens, aliud virtus manēs: In the word spoken the sound which passeth, is one thing, the vertue or sense of the words which abideth, is an other: It is then the sence of the words, not the sound or sil∣lables, that is certaine and permanent.

THE THIRD PART, OF THE INSTRVMENTALL cause of the Sacraments, that is, the lawfull Minister.

SOme things are yeelded vnto of both sides: First, that no man ought to take vpon him to administer the Sacraments, vnlesse he be thereunto lawfully cal∣led and ordeined by the Church, sauing that they make exception of Baptisme, which in case of necessity, as they teach, may be giuen by the hands of lay men or women: but of this matter we shall haue fitter occasion afterward to consi∣der. Secondly it is agreed, that the efficacy or vertue of the Sacrament, depen∣deth not of the faith or honesty of the Minister: but a faithfull man may receiue the sacrament worthily, euen at the hands of an vnworthy Minister.

The Papists.

THe point of difference betweene vs, is this: They do teach that the efficacie, [error 90] perfection, and being of the Sacrament, doth necessarily depend of the in∣tention of the Minister, so that they holde it to be no sacrament, if the Minister haue not, Intentionem faciendi, quod facit ecclesia, A full purpose and intent in ministring the Sacrament, to doe that which the Church doth, that is, to conse∣crate the elements, and to make a Sacrament, Trident. concil. sess. 7. canon 11. Bellarm. cap. 27. So that by this rule, if the Ministers intention be not wholy vpō the busines he hath in hand, it shall be no Sacrament.

Argum. If the Ministers intention were not necessary to make a sacrament, when it chaunceth that the gospell is read at the table by a Minister, there be∣ing both bread and wine set before them, and he in reading saith, This is my body, and This is my blood, straightwaies all that bread & wine should be con∣secrate, and become a sacrament, but because his intention is wanting, it is none▪ Bellarm. ibid.

Ans. 1. But what if the Minister should haue a fantastical conceite and intent, as he readeth, to consecrate all the bread & wine vpon the table, then it should seeme by your rule, that it must needs be a sacrament, which were euen as ab∣surd a thing as the other? 2. There are other lets & impediments, from hauing a sacrament at the table, thē the intention of the minister being wanting or kept back: for the elements are not consecrated, nor the Sacrament made by the bare pronouncing of the words: but the whole institutiō ought to be obserued: there must be eating, drinking, taking, and doing al in the remēbrāce of the death of Christ: there must be distributing, receiuing, inuocatiō, thākesgiuing: the whole action in the sacramēt, is the cōsecration therof: these things thē being wāting,

there can be no Sacrament.

The Protestants.

IF the Sacrament be administred aright according to the institution of Christ, whatsoeuer the Minister be, howsoeuer affected, be he neuer so prophane in his hart, without any godly purpose or intention: yet to the worthie receiuer it ceaseth not to be a Sacrament, Caluin. in antidot. concil. Tridentin. sess. 7. canon 11.

Argum. 1. The word of God, with what intention soeuer it be preached, yet may haue his effect, and worke faith in the hearer. So Christ be preached (saith S. Paul) whether vnder pretence, or sincerely, I therein ioy, Philip. 1.18. Ergo the Sacraments also may haue their efficacie, without the intent of the Minister. argum. Lutheri.

Argu. 2. If the effect of the Sacrament consisteth vpon the intention of the Minister, then should euery man be vncertaine whether any thing be wrought in him, or he haue receiued any benefit by the Sacrament, because he knoweth not the intent of another mans hart, and so should he be depriued of the spiritu∣all comfort, which he might reape by the Sacrament, Caluin.

* 1.90Augustine saith: Sacramentum Baptismi tam sacrum est, vt nec homicida vel ebrioso ministrante polluatur: The Sacrament of Baptisme is so holy, that it cannot, either by a murtherer or drunken person ministring it, be defi∣led. And I pray you, is it not like to be a good intention, that should enter into the harts of such lewd and wicked men? Therfore without any good intention, euen by the hands of such, may the Sacraments be giuen.

THE FOVRTH PART, WHETHER THE Sacraments be seales of the promises of God.

The Papistes.

[error 91] THey vtterly deny, that the Sacraments be pledges and seales vnto vs of the promises of God, or that therby our faith is nourished and confirmed, and we assured of free remission of sinnes by the death of Christ: neither that the sa∣craments were ordeyned for any such end. Bellarm. lib. 1. de sacram. cap. 14.

Argum. 1. If the sacraments confirme vnto vs the promises of God in his word, then must they of necessitie be more euident, and better known vnto vs, then is the word of God: for that which is lesse knowen, and not so notorious, cannot perswade vs of that, which we haue better knowledge of. But such are the Sacraments, which are not so euident, being called mysteries of religion, as are the words of God: Ergo Bellarm. ibid.

Ans. 1. It is strange to see, that you should now contend for the euidence, and plainenes of Scripture, which you haue locked vp from the people, with

no other pretence, then because they are hard and obscure, and dangerous ro be read of the simple. Secondly, you doe not well in comparing the word and the sacraments together: for they cannot be diuorsed or separated: for the word giueth life to the sacraments, the sacraments againe giue liuely testimony and witnes to the truth of the word. But let this be the question, not whether the writing by it selfe, and the seale by it selfe are of greatest force: but whe∣ther an instrument with a seale be not of greater euidence and strength, then without it: So the word of God, which doth but beate vpon the sence of hea∣ring, must of necessitie, not in it self, but in respect of vs, worke more effectually, being sealed by the sacraments, where we receiue instruction by two other sen∣ces of ours, the sight, and the taste.

The Protestants.

THat the Sacraments are ordeined of God, to be pledges and seales of his promises made vnto vs in Christ, that as verily as the externall elements are applied to the outward man, so our soules spiritually are refreshed with an assu∣red hope of the remission of our sinnes in Christ, and so the sacraments to be seales onely of the righteousnes of faith, and not giuers or workers of grace in vs: it is euident out of the Scripture.

Argum. 1. Abraham receiued the signe of circumcision, as the seale of the righteousnes of faith, Rom. 4.1. Circumcision then was to Abraham a seale of the righteousnes of faith, that is, that he was iustified by faith. Ergo so are all o∣ther sacraments.

Rhemist. Indeede circumcision was a seale to Abraham, for he was iust be∣fore, and receiued this sacrament, as a seale thereof afterward. But it foloweth not, that it was so in all: for in Isaac his sonne, and so consequently in the rest, the Sacrament went before and iustice followed. annot. Rom. 4. sect. 8.

Ans. 1. The Apostle setteth forth the example of Abraham, to shew how all men are iustified before God, and what is the vse of the sacraments in all men: and therefore it is no extraordinary or exempt case, but the common case of all the faithfull, that righteousnes (saith the Apostle) might be imputed to them also, Rom. 4.11. Secondly, although Isaac with many other, were first circumcised, and after iustified: yet this is perpetuall, they were no more iustifi∣ed by circumcision, then Abraham, who was iustified before he was circumci∣sed, but by faith onely: and therefore the Sacraments are seales of the iustice of faith, whether the iustice of faith goe before, or follow after.

Argum. 2. Augustine saith, In Isaac, qui octauo die circumcisus fuit, praeces∣sit signaculū iustitiae fidei, et quoniam patris fidem imitatus est,* 1.91 secuta est in cres∣cente ipsa iustitia, cuius signaculum in infante praecesserat. In Isaac, who was cir∣cumcised the eight day, the seale of the righteousnes of faith went before: and because he did follow his fathers faith, as he grew, iustice it selfe followed, the seale whereof went before in his infancy. Ergo circumcision was a seale as well

to Isaac as to Abraham, and so consequently to all.

THE SECOND QVESTION, OF THE efficacie and vertue of the Sacra∣ments.

THis question also hath diuerse partes: First, whether the Sacraments do giue or conferre grace by the worke wrought. Secondly, of the difference of the Sacraments of the olde and new testament. Thirdly, whether the Sacraments of the new law doe imprint a signe or character in the soule, that can neuer be put out. Fourthly, of the necessity of the Sacraments.

THE FIRST PART, WHETHER THE SACRAMENTS of them selues doe giue or conferre grace.

The Papistes.

[error 92] THe Sacraments giue grace ex opere operato, by the worke wrought, that is, by force and vertue of the worke and word done and said in the sacrament, Rhemist. Act. 22. sect. 1. So that not faith onely iustifieth, but the Sacraments al∣so, and other workes of religion. Rhemist. Rom. 6. sect. 5. The Sacraments then are immediate instruments and efficient causes of our iustification, not medi∣ately, as they nourish and encrease our faith, but properly and in themselues: Faith in the receiuer giueth no efficacie to the Sacrament, but onely taketh a∣way the lets and impediments which might hinder the efficacie of the Sacra∣ment: as the drynes of the wood maketh it to burne the better, yet is it no effi∣cient cause of the burning, which is the fire onely, but onely a helpe. Thus they compare the Sacrament working of it selfe, to fire that burneth, and faith is as the drying of the wood, but a disposing and preparing of the hart. Bellarm. lib. 2. de sacram. cap. 1.

Argum. 1. Be baptized and wash away thy sinnes, Act. 22. ver. 16. The Sacrament of Baptisme doth of it selfe wash away sinnes, Rhemist. And we see in S. Iames, that remission of sinnes is annexed to the vnction with oyle, Rhe∣mist. 1. Timoth. 4.14. Ergo, the Sacraments giue and conferre grace.

Ans. 1. To the first we answer, that the text ioyneth with the Sacrament, the inuocation of the name of God, to the which saluation is promised, Rom. 10.13. to wash away sinnes: wherefore that place maketh nothing for your pur∣pose. Secondly, in the other place health of body is promised by the gift of mi∣racles▪ but remission of sinnes is said to be obtained by the praier of the Elders. The praier of faith shall saue the sick, Iam. 5.15.

Argum. 2. S. Paul. saith, He hath cleansed his Church, by the lauer of wa∣ter in the word, Ephes. 5.26. Ergo baptisme is an instrumental cause of our iusti∣fication. Bellarm.

Ans. 1. It is not vnusuall in the Scripture to call the signe or Sacrament by the thing signified: as, Exod. 12.11. the Paschall Lambe is called the

Passeouer, whereas it was but a signe and memoriall thereof. So Baptisme is cal∣led, The lauer of regeneration, Tit. 3.5. because it is a sure signe of our regene∣ration by the holy Ghost. Secondly, the Apostle in this place expoundeth him∣selfe: for he saith, that We are washed by water in the word: that is, the outward element doth send and referre vs to the word and promise of God, whereof it is a seale.

The Protestants.

THe sacraments haue no power to giue or conferre grace to the receiuer: neither are they immediate instruments of our iustification: instrumentall meanes they are to encrease and confirme our faith in the promises of God: of themselues they haue no operation, but as the spirit of God worketh by them, our internall senses being moued and quickened by those externall obiects. Neither doe we say, that the sacraments are bare and naked signes of spirituall graces: but they doe verily exhibite and represent Christ to as many, as by faith are able and meete to apprehend him. So to conclude: looke how the word of God worketh being preached, so doe the sacraments: but the word doth no o∣therwise iustifie vs, but by working faith at the hearing thereof: So sacraments doe serue for the encrease of our faith: faith is not a seruant and handmaide to the sacraments, (as the Iesuite declared by the homely similitude of the fire and drie wood) but faith is the more principall, and the sacraments haue no other vse or end, then as they are helpes for the strengthening of our faith. Grace of themselues they can giue or conferre none.

Argum. 1. Rom. 1.17. The iust shall liue by faith: Ergo, he liueth not, that is, he is not iustified by any worke wrought, as by the sacraments, but onely by faith: faith therefore giueth life and efficacie to the sacramentes, it is not con∣tained absolutely in themselues. Againe, Saint Paul saith, That faith was impu∣ted to Abraham for righteousnes, before he was circumcised, Rom. 4.10. Ergo, he was not iustified by circumcision: no more are we by the sacraments: but both he and we are iustified onely by faith.

Argum. 2. Saint Peter sayth, Baptisme saueth vs, not the putting away of the filth of the flesh, but in that a good conscience maketh request vnto God, by the resurrection of Christ, 1. Pet. 3.21. Ergo, it is faith in the resurrection of Christ, which worketh in vs peace of conscience, and not the outward washing, that sa∣ueth or iustifieth, Kemnitij argum.

Augustine thus writeth: Aliud est aqua sacramenti, aliud aqua,* 1.92 quae significat spiritum dei: ista visibilis est, & abluit corpus, & significat, quid fit in anima, per illum spiritum anima mundatur & saginatur. The water of the Sacrament is one thing, the water which signifieth the spirit is another: the one is visible, and washeth the flesh, and signifieth what is done in the soule: but by the spirit the soule is cleansed. The Sacrament of Baptisme then, by this fathers sentence, and so all other sacraments, doe not giue grace, but signifie onely and represent grace.

THE SECOND PART, OF THE difference of the olde and new Sacraments.

[error 93] THe sacrifices and ceremonies of the olde law were so farre from giuing spi∣rit, grace, remission, iustification, and thereupon the entrance into the ioyes of heauen, that they were but meere shadowes, obscurely representing the gra∣ces of the new testament: whereas the sacraments instituted by Christ, contain and giue grace, and iustification. Rhemist. Heb. 10. sect. 3.

Argum. 1. They were but shadowes of good things, not the image of the things themselues, Heb. 10.1. They were but shadowes and representations of the sacraments of the new Testament. Ergo they had not the same efficacie or power. Rhemist. ibid.

Ans. 1. Their sacraments were onely shadowes of Christs sacrifice, not of our sacraments, though these come in the place of the other, and are answera∣ble and correspondent vnto them. Secondly, neither doe the sacraments of the new Testament giue grace or iustification, but are onely liuely testimonies of grace and reconciliation wrought by the death of Christ. Thirdly, their sa∣craments were as effectuall to assure the Fathers of grace & remission of sinnes by Christ, as our sacraments are to vs. Fulk ibid.

The Protestants.

WE doe holde and constantly affirme and teach, that the Fathers in the law receiued no lesse the truth and substance of Christ by faith in their sacra∣ments, then we doe in ours: although in respect of more cleere and lightsome signification, our Sacraments doe farre exceede theirs, and so also may more liuely stirre vp our faith: yet the substance and effect both of their sacraments and ours, was all one and the very same.

Argum. 1. S. Paul speaketh plainely, that the Israelites did all eate the same spirituall meat, and all drinke of the same spirituall rocke, and the rocke was Christ, 1. Corin. 10.3.4. Therefore Christ was exhibited as well to them in their sacraments, as he is in ours.

Bellarm. answereth, They did all eate the same spirituall meate amongst themselues, not the same together with vs. So also say the Rhemists, that they amongst themselues did all feede of one bread, and drinke of the same rocke. The Apostle saith not, that they and we doe eate and drinke of the selfesame meate and drink. Rhemist. in hunc l••cum.

Ans. 1. Yes the Apostle saith so in effect, that there is one and the

selfe same spirituall meate and drinke to vs all, both to them and vs: for what doe we eate and drink but Christ? and so doe they: The rock, sayth the Apostle, was Christ. Secondly, Augustine sayth so expreslie, that they did eate the same spirituall meate, and drinke the same spirituall cuppe, that wee doe: Quicunque in Manna Christum intellexerunt, eundem, quem nos cibum spiritualē manducauerunt: de vtilitat. poenitent. cap. 2. They which in the eating of Man∣na did vnderstand Christ, did eate the same spirituall meate that we doe. Ergo, Christ was as well present by fayth to them in their sacraments, as hee is to vs in ours.

THE THIRD PART, OF THE Character or badge, which (as they say) is imprinted in the soule by the sacraments.

The Papists.

FIrst, there is a certayne seale, and spirituall marke or badge, imprinted by the sacraments, in the soules of the receiuers, which can neuer bee blotted [error 94] out, neither by sinne, apostasie, or heresie: 2. but it perpetually remayneth for the cognisance of their christendome, and distinction from others, that were neuer of Christs folde, by which also they are consecrated and deputed to God. Thirdly, this indeleble Character, is giuen by three sacraments onely, Bap∣tisme, Confirmation, Orders; which is the cause they are not reiterable, nor e∣uer to be receiued but once. Rhemist. annotat. 2. Cor. 1. sect. 7. Trident. Concil. sess. 7. can. 9. Bellarm. lib. 2. de sacram. cap. 19.

Argum. 2. Corinth. 1.22. He hath sealed vs, and giuen the earnest of the spirite into our hearts. Likewise, Ephes. 4.30. Grieue not the spirite of God, by whom ye are sealed agaynst the day of redemption. This sealing is nothing els, as they say, but an imprinting in the soule of this indeleble marke or Character.

Answ. First, the Apostle speaketh manifestly of the spirituall and inward seale of the spirite of God, wherof Baptisme is an outward seale in our bodies. Secondly, it is an absurde thing to hold, that he that hath vtterly and maliciously renounced Christianitie, and blasphemed Christ himselfe, should still retayne this Character of Baptisme, as a cognisance of his christendome. Thirdly, Bap∣tisme is not reiterable, that is, to be iterated or repeated, not because it leaueth an indeleble character in the mind of the baptized; which is but a meere deuise and fansie: but because, as it sufficeth once to be borne in the flesh, so once to be borne agayne, and to be regenerate by the spirit (of the which regeneration, Baptisme is a seale and pledge) it is sufficient. As for confirmation, and orders, we acknowledge them to be no sacraments: and therefore to haue no such in∣deleble character.

The Protestants.

THat by Baptisme and some other sacraments, there is imprinted in the soule a marke or character, which can neuer be blotted out, no not by Apostasie: and that this is the cause why Baptisme cannot be iterated, we holde it to bee a meere deuice, and inuention of men.

Argum. 1. Where the end and fruites of Baptisme are vtterly extinguished, there can not remayne any character or badge, or signe of Baptisme: The fruits of Baptisme are repentance, and regeneration by the spirite: But it is possible for these, in some that are baptized, to be vtterly lost, as in them that fall away by Apostasie, they cannot bee renewed by repentance, Hebr. 6.6. therefore in such, there is not to bee found any character, badge or signe of Baptisme, which they haue vtterly renounced: onely the memoriall thereof is kept before God, they being so much worse, then they that were neuer bapti∣zed, because they haue wilfully reiected their profession.

Argum. 2. The cause why Baptisme is but once to bee giuen, is not, as they alleadge, because it leaueth such a sure mark behind, so deeply dyed in the soule, that it cannot be blotted out. There are other causes that come nearer the truth: 1. As God is but one, who maketh a couenant with vs in Bap∣tisme, and the fayth but one, into the which we are entred by that sacrament: so Baptisme is one and the same, Ephes. 4.5. 2. The institution of God is an∣other cause, who hath appoynted the other sacrament often to be receiued, 1. Corinth. 11.25. but for the iteration of Baptisme, we haue no such comman∣dement. 3. Baptisme commeth in the place of Circumcision: as that was but once administred, so likewise it must be in the other. 4. In Baptisme God maketh a perpetual couenant with vs, which he alwayes remēbreth, & therfore neede not to be put in minde, by the often vsing of that sacrament. These and the like reasons may be alleaged, why Baptisme is not often to be required: and not that, which by them without any ground is pretended.

Augustine is flat agaynst them, for the iteration of confirmation: Ma∣nus impositio non sicut baptismus repeti non potest. Quid enim est aliud, nisi oratio super hominem? The imposition of hands is not as Baptisme, neuer to be iterated agayne: for what is it else, but prayer ouer a man? De baptism. contr. Donat. lib. 3. cap. 16. Confirmation in his opinion may be iterated, and therefore im∣printeth no such character.

THE FOVRTH PART, OF THE necessitie of the sacraments.

THey willingly graunt, that no sacraments are absolutely necessary in their nature, but in respect of the institution and commmandement of God, for he is as able to work without sacraments, as with them. In this poynt, wee are agreed: the poynts of difference are these.

The Papists.

1 THese 3. sacraments are absolutely and simply necessary, as they are institu∣ted [error 95] of God: Baptisme vnto all: Penance to those that fall after Baptisme: Orders simply necessary to the whole Church. And thus they vnderstand ne∣cessary, that without the which a man cannot bee saued: without the rest of the sacraments men may be saued, so there bee no negligence or contempt, Bellarm. lib. 1. de sacram. cap. 22.

The Protestants.

THough the sacraments being appoynted for our comfort, are necessary and profitable as holesome meanes to be vsed for the increase of our fayth, and much to be desired and sought for: yet God hath not layd such a necessitie vp∣on any of them, as that the want of them should cause hazard of saluation. The thiefe vpon the Crosse was saued both without Baptisme and Penance: I pray you what penance did Peter after his thrise deniall of Christ, but that he wept bitterly, and earnestly repented him of his fall? Such repentance we holde to be necessary, but a sacrament of penance we acknowledge none. So the ordai∣ning of ministers to preach, is the ordinarie meanes to beget men vnto the fayth: yet many haue beene called without such preaching: as Paul was con∣uerted by the voyce of Christ from heauen, Nabuchadnezzar was called by the great myracle of the preseruation of the three children in the fierie ouen.

So Augustine sayth, Vndique vocat nos Deus ad poenitentiam, vocat per lec∣torem, vocat per tractatorem, vocat per intimam cogitationem▪ vocat per flagellum correptionis, vocat per misericordiam consolationis: God calleth vs euery way to repentance; he calleth, by the reader, by the preacher, by the inward thought, by the scourge of correction, by the mercy of consolation: in Psal. 102. God therefore may call and instruct vs by more wayes then one, he is not tied to any.

The Papists.

2 THe sacraments of the new law are necessary to saluation, that is, it is im∣possible to obtayne the grace of iustification, by fayth alone, without the celebrating of the sacraments, sine sacramentis, aut eorum voto, or at least, ha∣uing a will, purpose, and desire to celebrate and vse them, Concil. Trident. sess. 7. can. 4.

The Protestants.

A Necessitie of the sacraments we grant, as also of other profitable meanes, as of preaching the word, of prayer, and the like: but no simple or abso∣lute necessitie, as wee haue sayde: neyther are the sacraments necessarie at all, being ordayned for no such vse, to bee meanes to apply the grace

of iustification vnto vs: but our iustification is onely applyed and apprehended by fayth, as Saynt Paul concludeth, Rom. 3.28. that a man is iustified by fayth onely, without workes of the law: yea, all workes whatsoeuer are excluded, as destroying grace, Rom. 11. ver. 6. The sacraments are profitable instruments, to stirre vp the gift of fayth and other graces in vs, but not by their proper work to iustifie vs.

* 1.93Augustine sayth: Primò fides catholica Christiano necessaria est, per ipsam renascimur in baptismate, & salutem aeternam impetramus: First of al, the catho∣like fayth is necessarie for a Christian, by the which in Baptisme wee are borne agayne, and obtayne eternall saluation. He sayth not that Baptisme, but that fayth is necessarie, and that it is fayth which giueth life to the sacrament: it worketh not by it owne proper act.

THE THIRD QVESTION OF THE number and order of the sacraments.

THE FIRST PART, OF the number.

The Papists.

THeir generall sentence and opinion is this, that there are seuen sacraments, [error 96] neither more or lesse: Baptisme, the Eucharist, Confirmation, Penance, Matrimonie, Orders, extreame Vnction. If any man say that any of these are not truely and properly sacraments, or that they are not all of Christs instituti∣on, let him be anathema, or accursed, Concil. Trid. sess. 7. can. 1.

Argum. The number of seuen is mysticall, prophetical, perfect: the Pro∣phet commaunded Naaman to wash himselfe seuen times, 2. King. 4. The Altar must be cleansed seuen daies, Exod. 29.37. Iob offered seuen bullocks & seuen rammes for his friends, Iob 42. So in the Apocalyps. 7. Churches, 7. Angels, 7. starres, 7. Candlesticks, 7. thunders, and the like: And why not also seuen sa∣craments? Bellarm. lib. 2. cap. 26. Rhemist. annot. Apocal. 1. sect. 3.

Answ. First, the number of seuen is sometime applyed, to describe myste∣ries of wickednesse, as well as of godlinesse: As the beast with seuen heades, Apoc. 17.8. is called a mysterie, or as your vulgar Latine hath it, a sacrament. And with greater reason may we conclude, that this beast with seuen heads, is Antichrist, with his seuen Popish sacraments: then you out of Naamans seuen times washing, can picke out seuen sacraments. But if you will needs make a mysterie of seuen: it may as well be a mysterie of iniquitie as of godlines, euen the mysterie of the beast with seuen heads, as wee haue sayd. Secondly, what though the number of seuen, and of some other numbers, be sometime mysticall and significatiue, when it pleaseth the Lorde in his word so to applie and appoynt them? doth it therefore follow, that men vpon their owne heads, may superstitiously apply numbers to sacraments, prayers,

fastings, times, as though there were any religion in numbers, or that the Lord had the rather respect vnto such things because of the number?

The Protestants.

THis worde or name, Sacrament, may be taken two wayes: first, generally for any mysticall signe or symbole, which may represent an holy thing: and so we will graunt, that there may bee not onely seuen Sacraments, but seuen and seuen: which are more properly symboles and signes, then sacra∣ments: As the couering of the head in the woman is a symbole of subiection, 1. Cor. 11.10. the Sabboth day a symbole or sacrament of the heauenly rest, Heb. 4. In this sense Augustine calleth the mysterie of the Trinitie a sacrament: yea hee sayth, the sacrament of fire, because therein in some sorte, by the vnde∣uided and inseparable properties thereof, the heate, light,* 1.94 and shyning brightnesse, the Trinitie, sayth he, is shadowed foorth. Wherefore euery signe or symbole of a holy thing, that hath a spiritual signification, either found in scripture, or deuised by men, is not by and by a sacrament.

Secondly, if we will take a sacrament in the strict and proper sense, there are especially three things required thereunto: First, that they doe not onely signifie, but exhibite and represent vnto vs after a liuely manner, the spirituall things which are signified. Secondly, they must haue the institution & perpetu∣all commandement of Christ. Thirdly, the sacraments of the new law must succeede in the place of the olde. Hereupon we will inferre, that there are but two sacraments in the new Testament, Baptisme, and the Lords Supper.

Argum. 1. These two alone are not onely signes of heauenly things, but seales and pledges vnto vs thereof, whereby our fayth is strengthened, and our hope confirmed in the promises of God: as the remission of sinnes is represen∣ted in Baptisme, Act. 2.38. the death of Christ shewed foorth in the Eucharist, 1. Corinth. 11.26. The like commendation is not giuen of any other of their sacraments.

Argum. 2. Christ onely commaunded these two sacraments to bee vsed for euer in his Church: to such spirituall purposes, as Baptisme is instituted and commaunded, Math. 28.19. the Lords Supper likewise, Math. 26. Many other ceremonies Christ vsed himselfe, as lifting vp of hands, the tempering of clay and spittle, his Apostles imposition of hands, and anoynting with oyle: But he hath not layd his commaundement vpon these ceremonies, enioyning vs perpetually to keepe them▪ as he hath charged vs with the other two.

Argum. 3. The sacraments of the newe Testament succeede in the roume of them of the olde: Baptisme standeth in stead of Circumcision, the Lordes Supper is come in place of the Paschal Lambe. But they cannot shew what old sacraments, those fiue other newly inuented, confirmation, orders, pe∣nance, matrimony, extreame vnction, doe succeede and supplie: Ergo, they are none. And beside, if all these should be sacraments, and so seuen in all:

we should haue more in number then the Iewes had, which is not to bee ad∣mitted: for they had but two ordinary sacraments, Circumcision and the Pas∣chall Lambe: two extraordinarie, as their baptisme in the red sea and the clowde, and their eating of the Manna, and drinking of the rocke, 1. Corin. 10.2.3. So they should haue but foure sacraments, for your seuen. Other legall rites, ceremonies, and sacrifices they had, and many typical shadowes and sig∣nifications, but no more sacraments then we haue heard.

Augustine yeeldeth to haue no more sacraments then onely two: As Eua was made out of Adams side as hee was asleepe: Sic ex latere domini dor∣mientis in cruce manauerunt sacramenta, ex quibus formaretur ecclesia: So out of the Lordes side sleeping vpon the crosse, the sacraments of the Church issued: that is, water and blood: by the which he vnderstandeth the two sacraments.

THE SECOND PART, OF THE order and degree of the sacraments among them selues.

The Papists.

[error 97] IF any man shall say, that these seuen sacraments are of equall dignitie, and not one in some respect to be preferred before the other, let him be accursed, Concil. Trident. sess. 7. can. 3. In diuers respects one sacrament may excell an∣other, as Baptisme excelleth the rest, because of remission of sinnes thereby effected, or, as we say, represented. Orders excell, in respect of the minister, because they are onely, say they, conferred by a Bishop. Matrimony excelleth, in respect of the signification, the coniunction of Christ and his Church. But simply the Eucharist exceedeth all, because of the substance of the sacrament, the reall and bodily presence of Christ. Bellarm. lib. 2. cap. 28.

Answer. First, that Baptisme and the Eucharist exceede all the other, we do easily admit; for we holde them to be no sacraments: and therefore we stand not vpon their seuerall priuiledges. Secondly, neither Baptisme is more excel∣lent then the Lords Supper, because it representeth the remission of sinnes: for that also is insinuated in the other: for how can we shew foorth the Lords death, which is done in that sacrament, vnlesse we call to minde the benefits purchased by his death, as remission of sinnes? Neither doth the Eucharist goe beyond Baptisme, in regard of a more full presence of Christ: for he is not o∣therwise present in one sacrament, then in the other, presenting himselfe in both spiritually to be apprehended of the worthy receiuer: as for that carnal and grosse presence of the body of Christ in the sacrament, we acknowledge none: as afterward it shall more fully appeare, when wee come in order to that que∣stion.

Augustine sheweth, that Christ is no otherwise present in the Eucharist, then in the preaching of the word, for the manner of his presence: Eucharistia

panis noster quotidianus est, & quod vobis tracto, panis quotidianus est,* 1.95 & quod in ecclesia lectiones quotidie auditis, panis quotidianus est: the Eucharist or sacra∣ment of thankesgiuing is our dayly bread, that which I handle and preach to you, is our daylie bread, that which you heare read daylie in the Church, is our daylie bread. If Christ then be no more really present in the sacrament then in the worde, what is become of the preeminence, that the one sacrament in that respect should haue aboue the other?

The Protestants.

THat the one sacrament should be so much extolled aboue the other, name∣ly, the Lords Supper to be preferred before Baptisme, as the more worthy and excellent sacrament, we finde no such thing in the word of God: but that both of them are of like dignitie in themselues, and to be had equally and in∣differently in most high accompt: thus it is prooued.

Argum. 1 They are both commaunded and instituted by the same au∣thoritie of our Lord Iesus Christ: neither is one by the first institution aduan∣ced aboue the other. Secondly, there is the same matter and substance of both sacraments, Christ Iesus with all his benefites. Thirdly, one and the same end of them both, which is the increase and strengthening of our fayth in the pro∣mises of God: Ergo, they are both of equall dignitie and worthynes.

Let them say now, which is the more worthy thing, Baptisme, or the word preached: no doubt, they will preferre Baptisme: for they holde that the sa∣craments doe giue grace by the worke wrought, and so doth not the worde: yea, they are offended, because we say, that the sacraments are no otherwaies instruments of our iustification, then the word preached is, but that the one worketh by the hearing, the other by the senses of seeing, handling, tasting: but they all serue to one end, namely, to beget and increase fayth in vs. This our as∣sertion they vtterly mislike, Bellarm. lib. 2. de sacram. cap. 2. Whereby it appea∣reth, that they preferre Baptisme before the word. We then thus reason out of Augustine: He thus writeth: Dicite mihi, quid plus videtur vobis, verbum dei, an corpus Christi? respondere debetis, quod non sit minus verbum dei:

Tell me, which is the chiefer in your opinion, the word of God or the body of Christ? (& that is the sacrament of his body:) ye must answere, that the word of God is not inferior: Homil. 26.

Hence we frame this argument: The word of God is equi∣ualent to the sacrament of the Lords bodie: Baptisme is equiualent to the word of God, by our aduersaries own confession. Ergo, also it is of equall value and dignitie, with the other sacrament.

THE TWELFTH GENE∣RALL CONTROVERSY, OF THE SACRAMENT OF BAPTISME.

THis controuersie standeth vpon diuers questions: 1. Of the name and definition of Baptisme. Secondly, of the partes of Baptisme. Thirdly, of the necessitie of Baptisme. Fourthly, of the Minister of Baptisme. Fiftly, of the parties which are to be baptized. Sixtly, of the effects of Baptisme. Seuenthly, of the difference of Christs Baptisme and Iohns. Eightly, of the ceremonies of Baptisme.

THE FIRST QVESTION OF THE NAME and definition of Baptisme.

COncerning the name, there is no question betweene vs, for the name of Baptisme hath the originall and beginning from the scripture: Saint Paul vseth this word, Coloss. 2.12. We are buryed with him through Baptisme. And againe, Heb. 6.2. All the question is about the definition of Baptisme.

The Papists.

[error 98] THey define Baptisme to bee a sacrament of regeneration by water in the worde: that is not which signifieth and sealeth vnto vs our regeneration, and assureth vs of remission of sinnes: but actually iustifieth and regenerateth vs, Bellarm. lib. 1. de Baptism. cap. 1.

The Protestants.

WE rather, according to the scriptures, define baptisme, to be a signe or seale of our regeneration and new birth, whereby wee are assured, that as verily by fayth in the blood of Christ we are cleansed from our sinnes, as our bodies are washed with water, in the name of the Father, Sonne, and holy Ghost: So that Baptisme doth not actually bestow remission of sinnes by the work wrought, but is a pledge and seale of the righteousnesse of fayth, as Saint Paul sayth of Circumcision: Rom. 4.11. for it is not the washing of the flesh by water, but the establishing of the heart with fayth and grace, that saueth vs, 1. Pet. 3.21. See this poynt handled more at large, Controuers. 11. next before, quest. 2. part. 1.

Augustine saith, Per fidem renascimur in baptismate: by fayth wee are borne agayne in Baptisme, De tempor. serm. 53. It is then the proper act of fayth, to re∣generate vs, not of Baptisme, the vse and end whereof, is to strengthen and in∣crease our fayth.

THE SECOND QVESTION OF THE PARTES, which are the matter and forme of Baptisme.

AS touching the matter, that is, the externall element vsed in Baptisme, there is no question betweene vs, but that it ought to bee plaine and common water, Act. 10.47. Saint Peter saith, Can any man forbid water, that these should not bee baptized? Wherefore wee condemne the foolish and vngodly practises and inuentions of heretikes, that either exclude water altogether, as the Manichees, with others; or doe vse any other element, as the Iacobites, that in stead of water, burned them, that were to be baptized, with a whot yron: or as the Aethiopians, which are called Abissines,* 1.96 that vsed fire in stead of wa∣ter: misconstruing the words of the Gospell, Matth. 2.11. That Christ should baptize with the holy Ghost and with fire: which is not literally to bee vnder∣stoode, but thereby is signified the internall and forceable working of the spi∣rite, which kindleth zeale and loue in our hearts as fire.

Concerning the forme of Baptisme: we all agree, that no other is to be vsed, then that prescribed by our Sauiour Christ: to baptize in the name of the Fa∣ther, the Sonne, and holy Ghost: that it is neither lawfull to change this forme in sense, as many heretikes haue done, nor yet in words, as to leaue out any of the three persons in Trinitie, and inclusiuely to vnderstand them by naming of one: for whereas some alleadge that place, Act. 2.38. Bee yee baptized in the name of Iesus Christ, for remission of sinnes; to proue, that it is lawfull onely in the name of Christ to baptize, wee are to vnderstand, that the forme of Bap∣tisme is not in that place expresly set downe, but the scope onely and end of Baptisme, which is to assure vs of remission of sinnes in the name of Christ, as Beza very well noteth vpon that place. The point of difference betweene vs, concerning the forme of Baptisme is this.

The Papists.

THey are bold to affirme, that this forme of Baptisme, to baptize in the name [error 99] of the Father, Sonne, and holy Ghost, is not fully concluded out of Scripture, but deliuered by tradition: for (say they) the commandement of Christ, to baptize in the name of the Trinitie, Matth. 28. may bee vnderstoode thus: to baptize them into the faith of the Trinitie, or by the authoritie of the Trinitie. And it were sufficient, by those words, to doe and performe it in act, without saying the wordes; were it not, that wee haue otherwise learned by traditi∣on, that this very forme of wordes is to bee kept, Bellarmine de baptism. lib. 1. cap. 3.

The Protestants.

WE neede no tradition for this matter; the very forme which is to bee vsed in Baptisme, is plainely proued out of the Scriptures: for that comman∣dement

of Christ, Goe and baptize, &c. doth necessarily imply a forme of speech to be vsed. Wee grant, that in the Scriptures, this word (name,) is ta∣ken for power, vertue, authoritie, as Act. 3.6. In the name of Iesus arise and walke. So also, as there is a Baptisme with water, there may be a baptizing with fire, Matth. 3.11. Wherefore if part of the commandement bee to bee taken properlie and literally, as this, Goe and baptize, why not the rest also, In the name of the Father, Sonne, and holy Ghost? If then the whole commaundement bee properly and plainely vnderstoode: how can they baptize in the name of the Trinitie, vnlesse the Trinitie bee spoken and named?

Secondly, it appeareth also out of other places of Scripture, that this forme was vsed in the Apostles time: As

Act. 10.47. Can any man for∣bid water, why these should not be baptized, which haue receiued the ho∣ly Ghost, as well as wee?

As if Saint Peter should haue reasoned thus: these haue receiued the giftes of the holy Ghost: Ergo, they may be also baptized in the name of the holy Ghost. Likewise, Act. 19.2. When the brethren at E∣phesus had answered Paul, that they had not heard, whether there were a holy Ghost: he saith vnto them,

Vnto what then were you baptized?

By this inter∣rogatorie it appeareth, it was their manner to baptize in the name of the holy Ghost, and so consequently of the whole Trinitie. Wee haue no cause then to flie vnto tradition, this matter being so plainely decided by the Scripture.

Augustin. tract. in Iohann 80. Vpon those wordes of our Sauiour, Iohn 15.3. You are cleane thorough the word, which I haue spoken vnto you. Detrahe verbum, & quid est aqua, nisi aqua? Accedit verbum ad elemen∣tum, & fit sacramentum. Take away the word, and what remaineth in Bap∣tisme but bare water? let the word be ioyned to the element, and it maketh a Sacrament. The forme then of Baptisme, is the word, which Christ spake: and where else speaketh Christ, but in the scriptures? Ergo the forme of Bap∣tisme, is the word of Christ, prescribed and commanded in the scriptures. A∣way therefore with your vncertaine and deceitfull traditions. Our Baptisme is builded vpon a surer foundation: namely, the word of God.

THE THIRD QVESTION, OF THE necessitie of Baptisme.

The Papists.

THey affirme, that Baptisme is simply necessarie to saluation by Gods ap∣pointment: [error 100] so that all which die vnbaptized, vnlesse the want of Baptisme be recompensed either by Martyrdome, or penance, must needes perish, and be depriued of eternall life, Concil. Trident. sess. 7. can. 7. Bellarm. lib. 1. de baptism. cap. 4.

Argum. Iohn 3.5. Our sauiour Christ saith,

Vnlesse a man bee borne of water and the spirite, he cannot enter into the Kingdome of GOD:

Ergo it is necessarie to saluation to bee baptized. Bellarm. ibid. Rhemist. in hunc locum.

Ans. First, it is not necessarie by water here to vnderstand materiall water, but the purifying grace of Christ, which is called the water of life, Iohn. 4.11. Water then is here added as an Epithete of the spirite, because it clen∣seth and purgeth as water: as Iohn 7.38. He that beleeueth, out of his bellie shall flowe riuers of waters of life.

Quid aqua sit, saith Augustine, euangelium interroga

. Inquire of the Gospell, what this water is. Then it followeth,* 1.97 vers. 39. This spake hee of the spirite, which they that beleeued in him, should receiue. By water then it is no rare thing, to vnderstand the spirite. Second∣ly, Why may not water bee here figuratiuely taken, to expresse the wor∣king of the spirite, as fire is added to the spirite, Matth. 3.11. He shall bap∣tize with the holy Ghost and with fire. What greater necessitie is there in this place, to vnderstand water literally, then fire in the other?

Thirdly, as you expound these wordes of Baptisme, so yee doe applie an∣other place, Iohn 6.53. to the other Sacrament: Vnlesse you doe eate the flesh of the Sonne of man, and drinke his blood, you shall not haue life in you.

If this bee spoken of the Sacramentall eating and drinking of Christ

, as the Rhemists take it: then belike there is as great necessitie of the Eucharist, as of Baptisme: and so indeede Augustine sometime thought,* 1.98 that the one was as necessarie to saluation as the other. Sine Christi carne & sanguine, nec par∣uuli vitam habere possunt in semetipsis. Without the flesh and blood of Christ, neither can infants haue life in themselues. And therefore it was the custome of those times, to giue of the Sacrament to children: Paruulis adhuc & infirmis,* 1.99 stillantur quaedam de sacramentis: some part of the Sacrament is instilled and powred into the mouthes of young and tender children.

But our aduersaries in no wise will admit that the Eucharist is as necessarie as Baptisme: wherefore they doe thus comment vpon our Sauiours wordes: that they also doe eate the flesh of Christ and drinke his blood, which ioyne in heart and desire to be partakers of the Sacrament, and so mystically, and spiri∣tually doe receiue it, Rhemist. Iohn 6. sect. 8. And why, I pray you, may there not be as well a mysticall and spirituall receiuing of Baptisme without the Sacra∣ment, as of the Eucharist or Lords Supper, seeing this place, Iohn. 6.53. doth as necessarily enforce the receiuing of this Sacrament, as that place, Iohn 3.5. doth lay a necessitie of Baptisme?

The Protestants.

WEe acknowledge no greater necessitie in Baptisme, then in the other Sa∣crament: both which wee grant to be necessarie as helpes and proppes, and profitable meanes to increase our faith: but not so simplie neces∣sarie,

as that without them (there being no neglect, or contempt had of them) it were impossible to be saued.

Argum. 1. The children of the faithfull are holy already, euen before they are baptized: for they are within the couenant, and to them also belongeth the promise. The Lord saith, I will be thy God, and the God of thy seede, Genes. 17.7. And Saint Paul saith, that the children of the faithfull are holy, 1. Corinth. 7.14. If the Lord then be the God also of children, & if they be holy, being borne of the righteous seede, how can they possibly perish, although they die vn∣baptized?

Argum. 2. Circumcision was as necessarie to the Israelites▪ as Baptisme is to vs: but their children, which died before the eight day, when they were to bee circumcised, perished not: for Dauid doubteth not to say of his child that died the seuenth day, I shall goe to him, hee cannot returne to me, 1. Sam 12.18.23. He pronounceth that the child was saued. Ergo, neither children dying without Baptisme now are condemned.

Argum. 3. The holy Ghost may be giuen without Baptisme, so it bee not contemned and neglected, when it may be had: therefore life eternall may be had without Baptisme: for the holy Ghost is able without the sacrament, to re∣generate vs, and bring vs to eternall life.

The first is proued, Act. 10.47. Who can forbid water, that these should not be baptized, which haue receiued the holy Ghost, as well as wee? They had the holy Ghost before and without Baptisme, as Augustine saith, Adhuc lo∣quente Petro,* 1.100 non dico nondum imponente manum, sed nondum baptizante, venit spiritus sanctus: While Peter yet spake, before he laid on his hand, or Baptized them, the holy Ghost came: Ergo Baptisme not necessarie.

Argum. 4. You your selues make two exceptions: of Martyres and them that doe penance, which may be saued without Baptisme: Ergo Baptisme is not simplie necessarie. And if our Sauiour speake of Baptisme, Iohn 3.5. as yee say he doth: there is no priuiledge for any, no not for Martyres, for all must bee borne of water and the spirite: that is, say you, baptized. Neither are your two exceptions generall enough: for the theefe vpon the crosse was saued, and yet neither died a Martyr: for he himselfe confesseth, that he was righteously puni∣shed, Luk. 23.41. neither did he any such penance, or made any such satisfacti∣on, as you require.

AN APPENDIX, WHETHER THE want of Baptisme may bee by any other meanes supplied.

The Papists.

OVr aduersaries make three kindes of Baptisme, Baptismum fluminis, baptis∣mum [error 101] sanguinis, baptismum flaminis: the Baptisme of water, the Baptisme of

blood, which is Martyrdome, and the Baptisme of the spirite, which is contriti∣on and penance: by these two, the first, say they, may be supplied.

They affirme, that Martyrdome, and penance or contrition, doe by the very act or worke wrought remit sinnes, and iustifie the workers, and not in respect of the faith onely, which is in Martyrs or penitent persons. Bellar. cap. 6. lib. 1. de baptism.

Argum. The Innocents, which were slaine by Herod, were saued onely by their Martyrdome, they had neither faith, nor workes. So the theefe vpon the Crosse was not onely iustified by his faith, but by the act and worke of contrition.

Ans. First, it is not necessarie to hold all those children to be Martyrs, and so to bee saued: for Macrobius writeth, that one of Herods sonnes, which was nursed in those parts, was slaine among the rest: the infants which were saued, were within the promise, and belonged to the couenant, and so could not bee lost: their saluation depended of their free election before God, it was not pur∣chased by the very act of their dying.

Secondly, the theefe also vpon the Crosse was iustified by his faith and be∣leefe in Christ. And therefore Augustine doth chiefely commend his faith: Tunc fides eius de ligno floruit, quando discipulorum emarcuit: Then his faith did as it were bud and flourish out of the tree of the crosse, when the faith of the Disciples withered.

The Protestants.

NEither the outward worke of Martyrdome nor contrition doe iustifie, or giue remission of sinnes: but the faith onely of Martyrs and penitent per∣sons, whereby they apprehend Christ.

Argum. 1. Saint Paul saith, 1. Corinth. 13.3. That if a man giue his bodie to be burned, and haue no loue, it profiteth not. Ergo

it is not the outward act of Martyrdome, but an effectuall and liuely faith working by loue, which pleaseth God.

Argum. 2. Neither is the bare worke of sorrowe and contrition in it selfe acceptable to God: for there is a worldly repentance that causeth death, there is a godly repentance not to be repented of, which worketh in vs care, zeale, feare, desire, which are the fruites of faith, 2. Corinth. 7.10.11. Ergo it is faith onely that maketh all our workes to be accepted of before God: for without faith, it is vnpossible to please him, Hebr. 11.6.

The Papists.

2. MArtyrdome and contrition or conuersion of the heart vnto GOD, [error 102] though they bee no Sacraments, yet may supplie the lack of Bap∣tisme, Bellarm. ibid.

Argum. Martyrdome in the scriptures is rightly called a Baptisme: as Christ speaking of his death, saith, I must bee baptized with a Baptisme, Luk. 12.50. And therefore it may fitly stand in stead of Baptisme.

Ans. If euery thing, that hath the name of Baptisme, may bee vsed in place thereof; then adde vnto your number of such deuised supplies, the Pharisai∣call washing of cuppes, for they are called baptismata calicum, the Baptismes, or clensings of cuppes, Mark. 7.4.

The Protestants.

WE neede not any such supplies to make good the want of Baptisme, nei∣ther is it safe so to doe.

1. It is great presumption and boldnes, without warrant of Gods word, to giue the effect and blessing, which God hath annexed to the Sacraments, to any other externall worke: for what is this else, but to institute other Sacraments, then Christ left? And shall wee not thinke, that God by his spirite can better supplie the losse and the want of the Sacraments, then we by our owne inuenti∣ons can helpe our selues?

2. Concerning contrition of the heart, if you vnderstand by it true repen∣tance, and withall a vowe and true desire to receiue the Sacrament of Bap∣tisme, which cannot bee obtained because of some remedilesse necessitie: that in such a case it standeth as auailable, as if a man had been actually Bapti∣zed: for thus the Rhemists expounde themselues, annot. Iohn 3.2. I pray you what greater necessitie is there now of Baptisme, then of the other Sacrament? For this is true, and we willingly grant: that euery man that shall be saued, must either receiue the Sacraments, or haue a desire vnto them: for the neglect and contempt of the Sacraments without repentance is a sinne damnable. And thus you ouerthrow your selues, making Baptisme necessarie without necessitie.

* 1.1013. Augustine admitteth none of these supplies, but onely Martyrdome: Nemo fit membrum Christi, nisi aut Baptismate Christi, aut morte pro Christo: No man is made the member of Christ, but either by the Baptisme of Christ, or in dying for Christ: here Augustine maketh but one supplie of Baptisme, they make two. When men followe their owne inuentions, there can be no agreement.

THE FOVRTH QVESTION, WHETHER women and Lay-men ought to baptize.

The Papists.

[error 103] THey hold, that not onely Lay men, but Pagans: that are not baptized them∣selues, yea and women also, may be ministers of Baptisme, in a case of ne∣cessitie, eBllarm. cap. 7.

Argum. Exod. 4. Zipporah circumcised her sonne, and the Lord was pleased therewith, and went away from Moses, whom hee came against to haue slaine him. Ergo women may as well now minister Baptisme.

Ans. First, there is not the like strict necessitie of Baptisme, as there was then of Circumcision: for if euery man childe were not circumcised the eight day, the Lord threatned to cut him off from among the people, Genes. 17.14. But Baptisme is not tied or limited to any such time or number of dayes. Se∣condly, there was great necessitie, which enforced Zipporah to circumcise her childe: for they had neglected the time, and passed the stint of dayes: where∣fore the Lord strooke Moses with sicknes: and being not able himselfe to per∣forme that duetie, his wife in great haste taketh the childe and cutteth him, to saue her husbands life: but shee in great indignation cast away the fore-skin from her, knowing that shee was constrained to commit an vnwomanly act. There cannot bee any such necessitie of Baptisme, as there was then of Cir∣cumcision; which was to be done within a certaine compas of dayes. Third∣ly, you may as well proue by this example, that a woman may baptize, the Bishop, Priest, or Deacon standing by (which notwithstanding you hold vtter∣ly vnlawfull) as that it is lawfull for her to baptize: For Zipporah did it in the presence of Moses.

The Protestants.

NEither lay men, of what calling soeuer, nor yet Midwiues, or any other women, ought to bee suffered in a wel reformed Church to baptize infants: neither are they authorized so to doe amongst vs.

Argum. 1. The commission and charge to baptize, was giuen onely by our sauiour Christ to his Apostles, and all lawfull Ministers their successors, Matth. 28.19. Ergo, Lay men and women, in baptizing, goe beyond the com∣mission of Christ.

Argum. 2. The preaching of the word, and administration of the Sacra∣ments, are and ought alwaies to be ioyned together. And the care and charge of both is committed to Pastors and Ministers lawfully ordained: Goe, saith our Sauiour, and teach all nations, baptizing them, Matth. 28.19. But it is not lawfull for women to preach the word, 1. Corinth. 14. vers. 35. Ergo not to baptize.

Argum. 3 If it be lawfull for such to baptize, it is onely in the time of neces∣sitie: but there is no such necessitie, as we haue shewed of Baptisme. Ergo, it is not at all lawfull for them.

Augustines iudgement is this: if a Lay man doe giue Baptisme: Ne∣scio an piè quis dixerit esse repetendum: I cannot tell, whether it may well bee iterated or repeated. Hee dooth not allowe Lay men to baptize: but is of opinion, that they are not to bee baptized againe, that receiue Baptisme at their handes. Yet hee speaketh vncertainelie, (I cannot tell

saith he) and so we will conclude with Augustine,* 1.102 Si Laicus baptismum dederit, nulla cogente necessitate, alieni muneris vsurpatio est. If a Lay man doe baptize, where there is no necessitie, it is an vsurping of another mans office. But there is no such necessitie to cause him so to doe: Ergo.

THE FIFT QVESTION, OF SVCH AS are to be admitted to baptisme. Of the Baptisme of Infants. part. 1.

THat infants are to bee baptized, it is fully agreed and concluded betweene vs. Which point we doe strongly maintaine by the Scriptures against the Anabaptists of our age. But herein we dissent from our aduersaries.

The Papists.

[error 104] 1. THey affirme, that the Baptisme of children and infants is grounded vpon tradition, and not vpon Scripture, Bellarmine lib. 4. de verbo dei. cap. 9.

The Protestants.

IT were very hard, if we had no more certaine ground for the baptizing of in∣fants, then tradition, which is but a feeble weapon to fight against heretikes withall: we haue manifest proofes out of Scripture for it.

First, they belong vnto the couenant: Genes. 17. I will bee thy God, and the God of thy seede: Ergo they haue right to the signe of the couenant.

Secondly, they are called holy, which are borne of faithfull parents, 1. Cor. 7.14. Ergo, are not to be denied Baptisme.

Thirdly, they are redeemed by the blood of Christ, who died for all the chil∣dren of God, Iohn 11.52. To them belongeth the kingdome of God: Ergo al∣so Baptisme, which is a pledge of remission of sinnes and eternall life.

Fourthly, it is also proued by the practise of the Apostles, who baptized whole families, with all that thereunto belonged, Act 16.33.

Fiftly, Augustine also proueth it out of Scripture, by comparing our Bap∣tisme with the circumcision of the Iewes:* 1.103 Veraciter coni••cere possumus, quid va∣leat in paruulis baptismi sacramentum, ex circumcisione carnis, quam prior popu∣lus accepit. How auailable Baptisme is in little ones, we may gesse by the cir∣cumcision, which the former people in the lawe receiued. Ergo not onely by tradition, but chiefely by Scripture the lawfulnes of childrens Baptisme is confirmed.

The Papists.

2. BAptisme, they say, giueth grace and faith to the infant that had none be∣fore, [error 105] Rhemist. Galath. 3. sect. 6. This then is their opinion, that infants, though actually & fully they haue not faith, as other haue, yet there is a certaine habite of faith and hope infused into them in Baptisme, so that partly they doe

beleeue of themselues, and partly by the faith of others, namely of them that bring them to Baptisme, Bellarm. lib. 1. de baptism. cap. 11.

Argum. Without faith it is impossible to please God, Heb. 11.6. Rom. 3.28. We hold that a man is iustified by faith. Ergo children, if they haue no faith, are neither iustified, neither yet doe please God, Bellarm.

Ans. First these places doe as wel proue that children haue an absolute, perfit, and actuall faith: (for it is a perfect faith that iustifieth vs, and maketh vs accep∣table to God) which I am sure our aduersaries will not yeeld vnto. Secondly, the iustification and saluation of children dependeth of the free election of God, Rom. 9.11. And that which faith worketh, in those that are of vnderstan∣ding, the spirit of God is able to effect in infants, by some secret way, best knowne to himselfe.

The Protestants.

THat infants neither haue faith in themselues, nor yet are profited or furthered to their saluation by the faith of others, it is thus proued.

Argum. 1. Saint Paul saith, Faith commeth by hearing, and hearing by the word of God, Rom. 10.17. But infants can neither heare nor vnderstand the word of God: Ergo, no faith is wrought in them.

Argum. 2. There is no habituall or potentiall faith that pleaseth God: but the iustifying faith is alwaies actuall, working by loue, Galath. 5.6. Ergo, children haue either no faith, or it must needes bee an actuall or working faith.

Argum. 3. Infants are not iustified, nor relieued or helped forward towards their saluation by the faith of their parents, or Godfathers, when they are bap∣tized: for the Scripture saith, The iust shall liue by faith, Rom. 1.17. that is, by his owne faith, not the faith of another.

Augustine denieth that children are illuminate in their mindes, when they are baptized: Si illuminati essent, ipsum baptismum laeti susciperent, cui vide∣mus eos cum magnis fletibus reluctari: If they were illuminate, they would ioy∣fullie receiue Baptisme, which we see them to striue against with great crying. And why should the Apostle say, Bee yee not children in vnderstanding,* 1.104 1. Corinth. 14.20. if so be their mindes were illuminate? Wherefore that say∣ing in the Gospell, saith hee, This is the light that lighteth euerie one that commeth into the world, Iohn 1.9. Whereby they would proue, that children doe receiue light at their verie first comming into the world, is thus to bee vnderstoode, Quia nullus hominum illuminatur, nisi lumine illo veritatis, be∣cause no man is lightened, but onely by that light. What now is become of that lumen fidei, the light of faith, which you say is infused into children in Baptisme.

AN APPENDIX, OF THE PO∣pish vse in baptizing of Bels.

The Papists.

[error 106] THey begin now to be ashamed of the blinde practises of their superstitious and ignorant forefathers: for Bellarmine flatly denieth, that bels are bapti∣zed amongst them: but they are onely consecrate and halowed for diuine vses, as other Church vessels are, lib. 4. de Roman pontific. cap. 12.

The Protestants.

IT is a great shame for them, to denie so manifest a thing. For in the halo∣wing of bels, first, there were Godfathers chosen, secondly, they gaue names to the bels: thirdly, the bels had new garments put vpon them, as is accusto∣med to bee done to Christians in their Baptisme. Fourthly, the baptizing of bels was onely permitted to the Bishops suffragane, whereas their Priests and Deacons did vsually baptize infants: all this sheweth, that it was not onely a Baptisme, which they bestowed vpon bels, but in a more principall kinde, then common Baptisme was. This was one of the greeuances, which the Princes of Germanie complained of in the assembly at Noremberge,* 1.105 that the suffra∣ganes exacted of the people such great summes of money for the baptizing of bels: with what face then, can they denie this vngodlie custome of theirs, in Christening and baptizing of bels?

THE SIXT QVESTION, OF THE effects and fruites of Baptisme.

THe partes of this question are these: first, whether our sinnes are wholly re∣mitted, and cleane taken away in Baptisme. Secondly, whether Baptisme serueth onely for the remission of sinnes that are past. Thirdly, of the liber∣ties and priuiledges, which are obtained by Baptisme: which partes are now seuerally to be handled.

THE FIRST PART, WHETHER IN BAP∣tisme our sinnes be cleane taken away.

The Papists.

THe sinnes which are past, they affirme, not onely by the grace of Christ [error 107] receiued in Baptisme, to be forgiuen and pardoned, and no more imputed, but euen wholly to be rased, and rooted out: Et tolli omne illud, quod veram

habet & propriam rationem peccati: And all that wholly to be taken away, which hath the nature and qualitie of sinne, Concil. Trident sess. 5.* 1.106 For the concupi∣scence or originall sinne, remaining after Baptisme, is now no more to bee cal∣led sinne. In infants then newly baptized, there is neither mortall nor veniall sinne, Rhemist. 1. Iohn. 1. sect. 5.

Argum. The Scripture saith, Beholde the lambe of God, that taketh away the sinnes of the world, Ioh 1.29. Christ doth sanctifie and cleanse his Church by the washing of water, through the word. Ergo, by remission, sinnes cleane taken away, Rhemist. Rom. 4. sect. 7.* 1.107

Ans. First, if sinne in baptisme were wholly remoued, not onely the guilt, but the very staine and blot of sinne: how commeth it to passe, that many which are baptized, doe fall afterward into deadly sinnes, yea there is no man, that liueth without sinne? If sinne once haue been vtterly expelled and banished out of the flesh, how commeth it in againe? if their iustification haue once clearely rid them from sinne, how can they be subiect to it againe? for the grace of iustification, being once obtained, can neuer bee lost: the giftes of God are without repentance. Rom. 11.29.

2. The Scripture is true, that Christ by his blood, cleanseth, washeth, ta∣keth away our sinnes: not by actually purging vs from all corruption, but in freely acquiting and discharging of vs before God, both of the guilt and pu∣nishment of sinne: so the Scripture saith, Blessed are they, whose iniquities are forgiuen, and to whom the Lord imputeth no sinne, Rom. 4.7.8. Our sinnes therefore may be truely forgiuen, though some corruption of sinne doe still re∣maine in vs.

The Protestants.

THere are three things to bee considered in sinne. First, the staine or blot, corruption or remnant of sinne in vs. Secondly, the guilt, fault, and offence of sinne. Thirdly, the punishment and stipend due vnto it. By our spiritual wash∣ing in the blood of Christ, whereof Baptisme is a seale, both the guilt and punishment of our sinnes are not onely hid and couered in Gods sight (as our aduersaries doe falsely charge vs to say:) but they are truely forgiuen vs for Christs sake, and shall neuer be remembred any more. But yet there is left in vs some remnant of sinne so long as we liue in this flesh, which in the end to∣gether with the corruption and mortalitie of the bodie, shall bee cleane taken away.

Argum. 1. If wee say wee haue no sinne, wee deceiue our selues, and the truth is not in vs, 1. Iohn. 1.8. Ergo, there are none liuing at any time voyde of sinne, no not in their Baptisme. Saint Paul also exhorteth to bee renewed in minde, and to put on the new man, and put off the old, Ephes. 4.23. Ergo, there remaineth some sinne and corruption after Baptisme: what neede else this re∣newing of the minde, and putting on the new man afterward?

Argum. 2. Originall sinne is not taken away in Baptisme, therefore some sinne remayneth still: And that this originall corruption is properly called sinne and is sin indeede, S. Paul sheweth euidently, Rom. 7. ver. 7, 8. where he nameth lust and concupiscence sinne.

Augustine thus writeth, Meminisse debemus peccatorum omnium plenam re∣missionem fieri in Baptismo,* 1.108 hominis verò qualitatem non totam continuò mutari: We must remember, that all our sinnes are fully remitted in Baptisme: but the quality of man (that is the corruption, and staine or blot of sinne) is not wholly chaunged.

THE SECOND PART: WHETHER BAP∣tisme serue onely for remission of sinnes past, & not for the sinnes also to come.

The Papists.

[error 108] CHristes death applyed to man by Baptisme, wypeth away al sinnes past, for new sinnes other remedies be dayly requisite, Rhemist. Heb. 10. sect. 4. The councell of Trent holdeth them accursed, that thinke all sinnes to be forgiuen, fi∣de Baptismi suscepti, by faith of Baptisme receiued, sess. 7. can. 10.

Heereupon their saying ariseth, that Baptismus est prima tabula post naufra∣gium: that Baptisme is the first boord of refuge after shipwracke: & Poenitentia est secunda tabula post naufragium: penance is the second boord of refuge: So that if a man do fall after Baptisme, he must vse other helpes and meanes for the remission of sinnes: for Baptisme is not auaileable for sinnes afterward commit∣ted, Bellarm. cap. 18.

Argum. It is impossible, saith the Apostle, for them that haue beene once lightened, and tasted of the heauenly grace, if they fall away, to bee renewed by penance, Heb. 6.6. that is, they which fall away from faith and grace, after Bap∣tisme, cannot be baptized againe, or be illuminated, or renouated, by so easie a cleansing of sinnes, as the Sacrament of Baptisme did yeeld: Ergo, Baptisme is not auaileable for remission of sinnes, which men fall into afterward, Bellarm. cap. 18.

Ans. The Apostle speaketh not of this or that kinde of Repentance, but ge∣nerally of all, shewing, that there is no hope of remission nor grace to repent left for those which fall into the grieuous sinne of Apostasie, which hee heere descri∣beth, for they crucifie againe the Sonne of God, and make a mock of him, ver. 6. And that the Apostle vnderstandeth the sinne of Apostasie, & the sinne against the holy Ghost, it appeareth by comparing that other place, Heb. 10.29. with this: for there they are said, to tread vnder foote the sonne of God, and to despite the spirit of grace. The Apostle then cutteth off such from all hope of grace, and repentaunce: not onely barreth them from some speciall kinde of re∣pentance.

The Protestants.

THe externall act of Baptisme neither wipeth away sinnes going before, or comming after: but it is the inward working of the spirite of God, which by the vertue of Christs death, testified and shewed forth in Baptisme, that washeth away our sinnes. And Baptisme is a seale of remission of sinnes, for the confirmation of our faith, euen of those which are committed after Bap∣tisme, as well as of sinnes done before: and although the ceremonie of Bap∣tisme be not repeated, yet the vertue of Gods spirit testified thereby, remaineth to our liues end.

Argum. 1. Mark. 16.16. He that shall beleeue and be baptized, shall bee saued. Wee reason thus, Baptisme is a seale of that faith, whereby men are saued, or to the which saluation is promised: but that faith belee∣ueth remission of all sinnes, both past and to come: therefore Baptisme also sealeth vnto vs the remission of all our sinnes, going before or follow∣ing after.

Argum. 2. Baptisme is a signe and seale of our mysticall washing in the blood of Christ: But all our sinnes both before and after are washed away by the blood of Christ: Ergo, Baptisme doth assure vs of a perfit remission of all our sinnes.

So saith Augustine: Eodem lauacro regenerationis, & verbo sanctificationis, omnia prorsus mala hominum regeneratorum sanantur, etiam quae posterius hu∣mana ignorantia aut infirmitate committuntur.

By the same lauer of regenera∣tion, and word of Sanctification, all the sinnes in men regenerate are healed, yea euen those, which by humane ignorance afterward are committed:

Non vt baptisma, quoties peccatur, toties repetatur, sed quia ipso, quod se∣mel datur, fit, vt non solum anteà, verùm etiam posteà quorumlibet pecca∣torum venia fidelibus impetretur. Not that Baptisme, so oft as a man sin∣neth, is to bee repeated: but by vertue of that which is once giuen, it com∣meth to passe, that the faithfull haue remission of their sinnes not onely before, but also after. Ergo, Baptisme hath it force not onely for the present, but it rea∣cheth vnto the time following.

THE THIRD PART OF THE LIBERTIE and priuiledges obtained by Baptisme.

The Papists.

1. THey haue defined, that a man, by Baptisme, is not onely debitor fidei, [error 109] sed etiam vniuersae legis Christi implendae, not onely a debter of the faith, but is made a debter to performe the whole law of Christ, Concil. Trident. sess. 8. can. 7. that is, Baptisme is not onely a signe of free iustification by faith, neither

doth he which is baptized professe himselfe onely by faith to bee iustified,* 1.109 but partly also by his workes, and the keeping of the commandements of Christ.

The Protestants.

Ans. IN Baptisme wee make profession of our obedience, to die vnto sinne, and rise vp to newnes of life, Rom. 6.2. yet not thereby to bee iustified: but in being baptized wee shew our faith and hope, onely to looke for remis∣sion of sinnes and saluation of our soules by the death of Christ.

Argum. 1. Circumcision, in place whereof Baptisme is giuen to vs, is called by the Apostle a seale of the righteousnes of faith, Rom. 4 11. not of the righ∣teousnes of workes: much more then is Baptisme, which is a Sacrament of the Gospell, a pledge vnto vs of the iustice of faith.

Argum. 2. By Baptisme we are freed from the curse of the lawe: for it is a Sacrament of the death of Christ, and of all the benefites thereof: and Christ by his death hath borne for vs the curse of the lawe, Galath. 3.13. But if by Baptisme we binde our selues to the obseruance of the lawe, to bee iustified and finde life thereby, we must needes fall into the curse, because we are not able to keepe the commandements. Wherefore seeing Baptisme deliuereth vs from the curse, it also exempteth vs from the workes of the lawe.

The Papists.

[error 110] 2. ALthough Christians are bound by solemne vow in Baptisme to walke in obedience before God, and to keepe his commandements: yet are they not therefore freed and exempted from the obseruance of the lawes and ordinances of men, the which they are bound in conscience to keepe, and vnder paine of damnation, Bellarm. cap. 16.

The Protestants.

BAptisme onely bindeth vs to keepe the commandements of God: and so far forth also to obey men, as they commaund things lawfull: but wee must not be brought in bondage to mens traditions and obseruations, seeing we are the Lords free men, and by Baptisme consecrate to his seruice.

Argum. Math. 28.19. Goe and teach, baptizing them, &c. and teaching them to obserue all that I haue commanded you. Ergo, Baptisme bindeth vs onely to the obseruation of Gods precepts. 1. Corinth. 7.23. Yee are bought with a price, be not the seruants of men: Baptisme is a signe of the death of Christ, the price of our redemption. Ergo, wee are freed from all meere hu∣mane seruice, in receiuing of Baptisme. For this cause is it called the Baptisme of Christ:* 1.110 Augustine saith, Paulus dixisse legitur euangelium meum: baptis∣mum autem Christi nemo Apostolorum ita vnquam ministrauit, vt auderet di∣cere

suum. Paul is read to haue said, My Gospell: but neuer any of the Apo∣stles durst call the Baptisme of Christ their Baptisme. Ergo, seeing it is the Bap∣tisme of Christ, and we are onely baptized in his name, not in our owne name, or the name of men: wee must onely hope to bee saued by faith in him, and become his seruants wholly.

THE SEVENTH QVESTION, OF THE difference betweene the Baptisme of our Saui∣our Christ, and the Baptisme of Iohn.

The Papists.

THe Baptisme of John (they say) was of another kinde then Christs Bap∣tisme was, neither was it sufficient without Christs Baptisme, nor had the [error 111] like force or efficacie, as his Baptisme had: and therefore such as had been baptized of Iohn, were afterward admitted to Christs Baptisme, Concil. Trident. sess. 8. canon. 1. Bellarm. lib. 1. de baptis. cap. 20.21.

Argum. 1. Matth. 3.11. Iohn himselfe saith, I baptize you with water: but hee shall baptize you with the holy Ghost: Ergo, Iohns Baptisme and Christes not all one: for Iohns Baptisme gaue not the holy Ghost. Bellarm. ibid.

Ans. Iohn speaketh not of diuerse Baptismes, but of diuerse operations, and ministeries, in one and the same Baptisme: for Iohn, as all other mini∣sters doe, did but giue water: and Christ working together with them, giueth the holy Ghost. But it will be answered, that Iohn saith not, he dooth bap∣tize, but hee shall baptize: Ergo, Christ did not baptize together with Iohn by his spirite.

Ans. The same Iohn in another place speaketh of Christ in the present tense. Iohn. 1.33. This is hee which baptizeth with the holy Ghost: Ergo, Christ did both then baptize with his spirite, and afterwards also more mani∣festly, when the giftes of the spirite began to bee shed forth more plentifully vpon men.

Argum. 2. Saint Paul baptized twelue men at Ephesus with Christs Bap∣tisme, that had receiued Iohns before, Act. 19.4.5. Ergo, Iohns Baptisme was not the same that Christs was, Bellarm.

Ans. There can be no such thing gathered out of that place; for those words in the fifth verse: When they heard this, they were baptized in the name of the Lord Iesus, are part of the narration which Paul maketh of Iohns manner of Baptisme: so that the sense is this, they that heard Iohns doctrine, were baptized in the name of the Lord Iesus. It is not so to be read, as though they were bap∣tized againe of Paul, but he laieth onely his hands vpon them, that had before receiued the Baptisme of Iohn.

The Protestants.

THat Iohns Baptisme was not diuerse from Christs Baptisme, but was all one with it in propertie and effect, and that they which were baptized by Iohn, were baptized into the name of Christ, and therefore needed not againe to bee baptized; thus it is made manifest out of Scripture.

Argum. 1. Iohns Baptisme differed not in the matter of the Sacrament, for he baptized with water as Christs Apostles did. There was also the same forme of both, the word of God: for Iohn also taught the people to beleeue in Iesus Christ that was to come, Act. 19.4. There was also the same scope and ende of Iohns Baptisme: For hee preached the Baptisme of repentance, for remis∣sion of sinnes, Mark. 1.4. Ergo, it was the same with the Baptisme of Christ.

Argum. 2. If the Baptisme instituted by Christ were another Baptisme, then Iohns was, and yet hee himselfe was baptized of Iohn: then it would followe, that wee are baptized now with another Baptisme, then Christ himselfe was, for hee receiued Iohns Baptisme: but this were very absurd, to say, that there is not the same Baptisme of the head and the members, of Christ and his Church: Ergo, Iohns Baptisme all one with Christs.

Bellarmine denieth, that the proper end and scope of Iohns Baptisme was for remission of sinnes: yet Augustine granteth it, who notwithstanding be∣ing carried away with the error of that time, doth else where put some diffe∣rence betweene the Baptisme of Iohn and Christ: Si quis contendat in baptismo Iohannis dimissa esse peccata,* 1.111 non ago pugnanter: If any man will contend, that remission of sinnes also was giuen in Iohns Baptisme, I will not bee against it. There being then the same proper end and scope of both these Baptismes, how can they choose but be all one?

THE EIGHT QVESTION, OF the ceremonies and rites of Baptisme.

The Papists.

[error 112] THey haue brought into the Sacrament of Baptisme a multitude of supersti∣tious ceremonies, whereby they haue greatly polluted the holy Sacrament of Baptisme, mixing therewith their owne inuentions.

First before Baptisme, they haue deuised these toyes to bee vsed. First, they doe exorcise, coniure, and exufflate the euill spirite from the partie to bee baptized. Secondly, they touch the eares and nostrels with spittle, that his eares may bee opened to heare the worde, and his nostrels, to discerne betweene the smell of good and euil. Thirdly, the Priest signeth his eyes, eares, mouth, breast,

forehead, nostrels, with the signe of the crosse, that all his sences thereby may be defended. 4. Then halowed salt is put into his mouth, that he may be sea∣soned with wisdome, and be kept from putrifiyng in sinne. 5. The partie is a∣noynted then with oyle in his breast, that he may be safe from euill suggestions, & between the shoulders, which signifieth the receiuing of spiritual strength.

Secondly, these ceremonies doe accompany Baptisme it selfe. 1. The Font and water therein is consecrated and halowed, in the name of the Father, the Sonne, and holy Ghost. 2. Hee is thrise dipped in the water, to signifie the being of Christ 3. dayes in the graue.

Thirdly, after Baptisme, they haue this vse, 1. He is anoynted with holie Chrisme in the top of the head, & thereby is become a Christian. 2. A white garment is put vpon him, to betoken his regeneration. 3. A vaile is put vpon his head, in token that he is now crowned with a royal Diademe. 4. A burning taper is put into his hand, to fulfil that saying in the Gospel, Let your light so shine before men, &c. Bellarm. lib. 1. de Baptism. 25.26.27. Catechism. Rom. p. 310. Gabr. Biel. lib. 4. distinct. 6. qu. 3.

The Protestants.

AGainst these Popish ceremonies, which they vse in baptisme, we doe rea∣son thus.

1 It is contrary to the rule of the Gospell, that there should bee such types, shadowes, significations, brought into the seruice of God, as they make in Bap∣tisme: for seeing we haue the body which is Christ, all such shadowes ought to be abolished, Coloss. 2.17.

2 In one sacrament they haue forged and found out many, as their chrisme, oyle, salte, spittle: which they make not onely seales of holy things, but gi∣uers and conferrers of grace, which is more then any sacrament can haue: and it is contrary to the scripture: for the spirit of GOD is as the winde that blow∣eth, where it listeth, Iohn. 3. It is not tyed to creatures, elements, externall signes, as they include the spirite (as it were) in these outward things, which haue power (as they affirme) to giue wisedome, strength, power against the diuell, and such like. But Saynt Paul sayth, that the weapons of our war∣fare are not carnall, 2. Corinthian. 10.4. The meanes whereby Christans both obtayne spirituall graces, and shend them from euill, are spirituall: For if in Christ Circumcision auayle not any thing, which was notwithstanding insti∣tuted of God: but fayth is all in all, Galath. 5.6. Much more vaine and vnauaile∣able are the deuises and inuentions of men.

3 This beggerly company of ceremonies doth also deface and impugne the sincere and pure institution of Christ: None of all those ceremonies were vsed when Christ himselfe was baptized, Math. 3. which notwithstanding had beene most fitte, considering the worthynes of his person that was bap∣tized. Neither did Christ giue any such thing in charge to his Apostles, but

biddeth them onely preach, and baptize in the name of the Father, Sonne, and holy Ghost, Math. 28.19. nor yet were any such ceremonies in vse in the Apostles time. Saynt Peter sayth, Act. 10.47. Can any man forbid water, that these should not be baptized? He calleth not for oyle, salt, spittle, or any such thing, but onely for water.

Augustine vtterly misliketh this combersome rabble of needlesse ceremo∣nies,* 1.112 Ipsam religionem, quam Deus paucissimis sacramentis liberam esse voluit, onerib. premunt, vt tolerabilior sit conditio Iudaeorum, qui etiamsi tempus liberta∣tis non agnouerint, legalibus tamen sarcinis, non humanis praesumptionibus subijci∣untur: They doe cumber religion with their burdensome inuentions, which Christ made free with a very few sacraments: so that the Iewes case was more tolerable, who though they knew not the libertie of the Gospell, yet were subiect to the legall ceremonies, not to the inuentions of men.

And is it not euen thus (I pray you) in the Popish Church? for neuer was Iewish circumcisiō stuffed with the third part of ceremonies, which their Bap∣tisme is defiled withall.

THE THIRTEENTH GENE∣RALL CONTROVERSIE, OF THE SACRAMENT OF THE LORDS SVPPER OR EVCHARIST.

THis Controuersie hath two parts: First, of the sacrament it self. Secondly, of the sacrifice, which they say, is offered vp in the sacrament: which they call the sacrifice of the Masse.

THE FIRST PART, OF THE SA∣crament of the Eucharist.

THis part of the controuersie standeth vpon diuers questions: First, whe∣ther the body of Christ be really and substantially in the sacrament. Second∣ly, whether the elements of bread and wine be changed, conuerted, and tran∣substantiate into the very body and flesh of Christ. Thirdly, whether the Eu∣charist remayne a sacrament after the vse and celebration. Fourthly, of the out∣ward elements in this sacrament. Fiftly, of the words of consecration. Sixtly, of the proper effect of the Lords supper. Seuenthly, of the maner of celebrating it. Eightly, whether it ought to be ministred in one kinde. Ninthly, whether it is to be adored.

THE FIRST QVESTION, CONCERNING the reall presence of Christ in the sacrament.

The Papists.

IN the sacrament of the Eucharist, vnder the formes of bread and wine, by [error 113] the efficacie of the word of Christ spoken by the Priest, is really, verily, and substantially present, the naturall body and blood of Christ,* 1.113 which was concei∣ued of the virgin Marie; the same bodie, that is now in heauen, Rhemist. Mat. 26. sect. 4. yet after another maner: For he is in heauen according to the natu∣rall existence of his body: in the sacrament, he is really present in his flesh, yet sacramentally by his omnipotent power, Concil. Trid. sess. 13. can. 1.

Argum. 1. The figures must be inferior to the things that are figured and represented: the sacraments of the law were figures of the sacraments in the Gospel: therfore they ought to be inferior. But vnles the bread & wine should be the very blood & flesh of Christ in the sacrament: their sacraments in the law should not only not be inferior, but far superior to ours. As for example, the Paschal Lambe is in nature to be preferred before bread, and the slaying of the Lamb did more liuely represent the death of Christ, then the breaking of bread, the eating of flesh doth also better set forth the spirituall nourishing, then the eating of bread. Wherefore, vnlesse we beleeue a reall presence in the sacra∣ment; their sacrifices, in dignitie and excellencie should farre exceed and excel ours, Bellarm. lib. 1. de. sacram. Eucharist. ca. 3.

Ans. 1. It is not true, that their sacraments were figures of ours: But S. Paul sheweth, that both their sacraments and ours doe figure out and repre∣sent the same thing, as the spiritual eating and drinking of Christ, 1. Corint. 10.2.3 Our sacraments are indeed figures correspondent and answerable to theirs, and theirs also had a certaine reference and relation to ours: but they were not types of ours: for then our sacraments should bee the body of theirs, whereas Christ is the bodie both of their sacraments and ours. Saint Peter sayth, that Baptisme is an antitypon, a figure answerable to the sauing of the eight persons in the flood: 1. Pet. 3.21. They are correspondent one to the other, and had mutuall relation and respect one to the other. But that was not properly a type of Baptisme, but both Baptisme and that are figures and signes and liuely re∣presentations of our saluation in Christ.

2. If the reall presence of Christ onely commendeth the sacrament, and ad∣uanceth it before the rytes of the law, which in all other respects are better: by this argument Baptisme still remayneth inferior to the sacramēts of the law: for you affirme no reall presence in Baptisme, as you do in the Eucharist: and in all other respects it must needes giue place to Circumcision: for the cutting of the flesh is a more liuely representatiō of regeneratiō, thē is the washing by water: and the flesh of man is in nature more precious then water. So by this reason,

though you haue wonne credite for the Eucharist, yet you haue lost it for Baptisme.

3 We answere therefore, that although the reall presence bee set aparte, yet our sacraments are more excellent then theirs. First, the price and woorth of thinges in their nature are not to be weighed in a sacrament, but they must bee considered in respect of the vse, to the which they are ordayned by the institution. Flesh, you say, is better then bread: so is wine and milke bet∣ter then water in their nature: but in Baptisme water is better then they, be∣cause Christ hath now set it apart for a more holy vse. Secondly, the slaying of the Lambe doth more liuely represent, say you, the death of Christ, then the breaking of bread.

Answ. We graunt, that if breaking of bread had beene vsed in the law, it had not been then so significant as the slaying of beasts: but the breaking of bread now in the light of the Gospell, in this abundance of knowledge and in∣struction, being a signe of a thing already done and finished, must needes be more pregnant and liuely in representation, then the killing of sacrifices in the law, which were types of things to come, the mystery of the Gospel being not yet opened to the world. Wherefore our sacraments are more excellent then theirs, in respect of the more cleare light and fuller signification, which they haue by the word of God, & the preaching of the Gospel ioyned vnto thē: We neede not deuise any other way of excellencie for our sacraments, then this, which we haue sayd, agreeable to the scriptures, 2. Cor. 4.3. Galat. 3.1.

The Papists.

ARgum. 2.

Iohn. 6.55. Christ sayth, My flesh is meate indeed, and my blood is drinke in deede: he that eateth my flesh and drinketh my blood, dwel∣leth in me, and I in him.

First, this place must be vnderstoode not of any spirituall eating or drin∣king of Christ without the sacrament, but is properly meant of the manduca∣tion and eating of him in the sacrament. First, Vers. 51. The bread, sayth Christ, that I will giue: he speaketh of a thing to come, for the sacrament was after∣ward instituted: but if this bread were to be taken for his word, and the eating thereof for beleeuing in him; in this sense the bread was giuen already.

Answ. Christ also speaketh in the present tense, vers. 32. My father giueth you the true bread from heauen: & I am the liuing bread that came down from heauen: if any man eate of this bread he shall liue for euer, vers. 51. Hee sayth not, he that shall eate, but, he that euen now eateth. And afterward he speaketh of the time to come;

The bread that I shall giue, because his death and passion was not yet finished: therefore he sayth, The bread that I shal giue, is my flesh, which I will giue for the life of the worlde:

But he speaketh euery where of the eating of his flesh in the present tense, vers. 35.50.51.53. which cannot bee vnderstoode of the sacramentall eating, the sacrament being not yet instituted, but of a spirituall manducation.

The Papists.

SEcondly, those words being applyed to the sacrament, must needes also bee vnderstood properly and literally, for the very eating of the flesh of Christ, & drinking his blood, not tropically, or figuratiuely.

1. The flesh of Christ, which Christ promiseth to giue them to be eaten, he preferreth before the Manna, which their fathers did eate in the wildernes: the true bread which he giueth them, is more excellent then the bread of Manna. But if the bread in the sacrament doe but signifie the flesh of Christ, and be not it in very deede, it should be no better then Manna, which also did signifie and shew foorth Christ, Bellarm. cap. 6.

Ans. Christ compareth not the spirituall substance of Manna, with his flesh and blood, but the corporall foode, which being receiued into the belly, and not receiued into the heart by fayth, hath no power to giue eternall life. For, vers. 32. Christ sayth, that Moses gaue them not Manna from heauen: Ergo, he meaneth the corporall foode, not the spirituall substance of Manna, for as it was a sacrament of Christ, it was heauenly bread. Againe, vers. 49. Your fathers did eate Manna in the wildernes and dyed. He speaketh of the materiall foode, for they that did Manna spiritually by fayth, died not in soule.

Ans. Now on the contrary side we will prooue, that this place contayned in the sixt chapter of Iohn, cannot be so vnderstoode as they expound it.

First, Christ speaketh not onely of the sacramentall eating of his flesh, and drinking of his blood, but generally of the spirituall participation by fayth, whether in the sacrament or without, which is wrought in vs by the holy Ghost.

1. If it be vnderstoode of the sacrament, then it will follow that no man can be saued, vnlesse he doe receiue the sacrament: for Christ saith,

vers. 53. Except you eate my flesh and drink my blood, you cannot haue life in you.

This, I am sure, they will hardly grant, that the Eucharist also should bee ne∣cessarie, as they make Baptisme, to saluation.

2. If Christ hath relation to the sacrament, then must it of necessitie bee ministred in both kindes, for in euery place he ioyneth both these together, the eating of his flesh and drinking of his blood.

Augustine also thus writeth vpon these wordes,* 1.114 Hoc est manducare illam escam, & illum bibere potum, in Christo manere, & illum manentemin se habere. This it is to eate that flesh, and to drinke that drinke, to abide in Christ, and to haue him abiding in vs, but this may be done without the sacrament, Ergo, it is not necessary to vnderstand it of the sacrament.

Secondly, though we should graunt that this whole treatise Iohn. 6. may fit∣lie be referred to the sacrament, yet the wordes must be taken figuratiuelie, for the spirituall eating and drinking of Christ in the sacrament, and not otherwise.

1 Vers. 35. Christ so expoundeth his owne words:

I am the bread of life, he that commeth to me shall not hunger, and he that beleeueth in me shall not thirst.

To eate then, and to drinke Christ, is to beleeue in him.

2 Christ vnderstandeth another manner of eating of his flesh, then the Capernaites did. But they imagined that Christ would giue his very flesh and blood to bee eaten: And therefore they went away offended, and sayd, This is an hard saying, vers. 60. Therefore Christ to correct their erronious con∣ceit, sayth vnto them, that his words were spirite and life, that is, spiritually to be vnderstoode, verse. 63.

So Augustine interpreteth those wordes of Christ, as if he had sayd, Spiri∣tualiter intelligite, quod locutus sum, You must vnderstand spiritually, that which I haue sayd. You shall not eate this body which you see, nor drinke that blood,* 1.115 which shall be shed for you. Sacramentum vobis aliquod commen∣daui, spiritualiter intellectum viuisicabit vos: I haue commended a certaine mystery and sacrament vnto you, which being spiritually vnderstood shall quicken you.

The Papists.

ARgum. 3. Christ in the institution of this sacrament, sayd vnto his Apostles, after hee had giuen thanks and blessed: Hoc est corpus meum: This is my bodie: that is, that which is contayned in this bread, or vnder the formes of this bread, is my very body, Bellarm. cap. 9. So that these wordes must needes be taken properly, not to bee a trope or figure.

1 It is not the manner of the scriptures to set down flatte precepts and com∣maundements, and directorie rules in obscure termes, or figuratiue speeches, but plainely and euidently: therefore it is not like, that Christ, being now to prescribe vnto his Apostles the perpetuall lawe and forme of this sacrament, would speake obscurely.

2 Though he spake by parables and signes to the Pharisies, yet there was no cause why he should so doe, none being present but his Apostles, Bellar∣min. ibid.

Ans. 1. It is very well, that you will now (though I thinke vnawares) grant vnto vs, that the precepts and rules in scripture are set downe simply and playnely: wherefore the scriptures cannot bee so hard and obscure, as you would beare vs in hand they are: for if the precepts and rules of fayth be eui∣dently in scripture expressed, as you seeme to confesse, what reason haue you to keepe back the people from the reading of scripture?

2 It is false that the scriptures vse no figures nor tropes, in the declaration of the lawes and sacraments of the Church: for sayth not Saint Paul, speaking of the sacraments of the Iewes, Petra erat Christus, the rock was Christ, 1. Cor. 10.4. that is, signified Christ? Likewise in the 17. vers. We that are many are one bread: that is, our spirituall vnitie and coniunction is represented, in that we are partakers of one bread.

3 Sometimes our Sauiour would speake darkely, being alone with his A∣postles, thereby to stirre them vp more diligently to attend vnto his wordes,

as when he biddeth them beware of the leauen of the Pharisies, Mark. 8.15. Yet this speech of our Sauiour Christ vttered in the hearing of his Apostles, This is my bodie; was neither so darke nor obscure, that the Apostles neede much bee troubled about the vnderstanding. Nay, many things being spoken in borrowed and metaphoricall wordes, are vttered with greater grace, and carrie a fuller sense: When Christ sayd, I am the doore, Iohn 10.9. I am the vine, Iohn 15.1. he spake by figure as he doth here, for neither was he a vine, or a doore, as the bread was not his bodie: Yet which of the Apostles was there, that vnderstoode him not, when he called himselfe a vine, and a doore? Neither could they doubt of our Sauiour Christs meaning here.

Contra. Now on the other side, we will make it playne, that these words of Christ, are spoken tropically:

1 Where Christ sayth according to Saint Luke, This cuppe is the new Te∣stament in my blood, Luk. 22.23. we must needes admitte a double trope or figure: for first, the cuppe is taken for that which was contayned in the cuppe. Secondly, the wine in the cuppe was not the newe Testament, but a signe of the new Testament. If then in one parte of the sacrament hee spake by a figure, why not also in the other, when he sayth, This is my bodie, that is, a liuely signe and seale thereof?

2 It is no vnusuall phrase in the scripture, to say (this is) that is, signifieth as Genes. 17.10. Circumcision is called the couenant it selfe, where it was a signe onely of it. And Exod. 12.11. the Lambe is called the Lords passeouer, which it betokened onely: In the same sense Christ sayth, This is my bodie: that is, exhibiteth and representeth vnto you my bodie.

Augustine so expoundeth these wordes, Non dubitauit Dominus dicere,* 1.116 Hoc est corpus meum, cum daret signum corpus sui: Christ doubted not to say, This is my bodie, when hee gaue a signe and sacrament of his bodie.

The Protestants.

THat Christ is present with all his benefites in the sacrament, wee doe willingly graunt, neither doe we thinke that the elements of bread and wine are bare and naked signes of the bodie and blood of Christ, but Christ is verily by them exhibited vnto vs, and spiritually by fayth, we are truely made partakers of his precious bodie & blood: not that Christ descendeth from heauen to vs, but we ascend by faith and in spirit vnto him: yea, we confesse as much as Bernard sayth, whose speech they themselues allow, In sacramēto exhi∣beri veram carnis Christi substantiā, sed spiritualiter non carnaliter: that the very substance of Christs flesh is exhibited vnto vs in the sacrament, but spiritually, not carnally. This Bellarmine acknowledgeth to bee true,* 1.117 though hee would not haue the worde (spiritually) to bee vsed, lest it might bee, as hee sayth, by vs misconstrued. This then is our fayth and iudgement, that wee are

verilie in this sacrament engrafted into the bodie of Christ, and doe truely eate his flesh, and drink his blood: but all this is done spirituallie onely and by faith: As for their carnall eating and deuouring of Christ, we vtterlie reiect, and condemne it.

Argum. 1. In the receiuing of the sacrament there is a double coniunction, we are ioyned to Christ, & make one body also amongst our selues: so saith S. Paul,

1. Cor. 10.16.17. We are made partakers of the body of Christ, and wee that are many are one bread, and one body: but our participation with the my∣sticall bodie of Christ is spirituall.

Ergo, also our communication with his natu∣rall body, Fulk. in hunc locum.

Arg. 2. If the body of Christ be in the sacrament, thē is it eaten, & torne with the teeth: And what is eaten goeth into the belly, & is cast out into the draught, Mark. 7.19. I pray you what is now become of the body of Christ? doth it passe the same way that other meates doe?

Bellarm. answereth, lib. 1. cap. 11. ad argum. 5. that they are the accidents of the bread and wine which are eaten, and chawen, or rent by the teeth, & not the body of Christ: and yet the body of Christ goeth down into the stomack, but no further: but when the formes of bread & wine begin to be corrupted there, the body of Christ goeth away, Bellarm. cap. 14.

Ans. 1. This is new learning, that the accidents of meate are chawen in the mouth, & not the meate it selfe: & that the formes only, not the substance is al∣tred, & corrupted in the stomack. Say also that men are nourished with accidents & not with the substance: If the priest chance to drink too deepe of the chalice, and so become drunk, I pray you what is it, that maketh him so light headed? Is it, think you, the accidents onely of wine? Surely a drunken man would not say it. If a Mouse chance to creepe into your pixe, and fil her hungry belly with your God-amight: what is it that the Mouse feedeth vpon? trow you they bee accidents onely? for you say that the consecrated host goeth no further then the stomack: and yet it is too much that the housel of Christians should be hou∣sed in a mouses belly. These are but ridiculous and light questions, yet such, as haue troubled your grauest and sagest heads, and remayne vnanswered.

2. Bellarmin. denieth, that the body of Christ being eaten, goeth any further then the stomack: But our Rhemists goe further; they say, that we are made a peece of his body and blood: They should rather haue sayd, that his body and blood is made a peece of vs,* 1.118 being conuerted into our substance. But silly men, we pitie them: If we should presse them still with these questions, they would sooner run mad, then find out any reasonable and sober answere for vs.

Argum. 3. Christ in his flesh is ascended vp to heauen, and there must re∣mayne till his comming againe, Act. 3.21. Agayne he saith, The poore you shal haue alwayes, but me alwayes you cannot haue, Mark. 14. Ergo, Christ being now in his humanity in heauen, cannot bee present in the sacrament vpon earth.

Bellarmine answereth, that the carnall presence of Christ doth not draw him out of heauen: his naturall bodie remaineth there still: yet by his omnipotent power, he can make his bodie to be in many places at once, cap. 14.

Ans. If Christs bodie be in heauen and in earth, and in many places at once; it must either be his owne naturall bodie which was borne of the Virgine Mary, or he must euery day create himselfe a new bodie: but this were to too absurd to be granted, that euery day there should be a new Christ. Neither can the first be admitted: for a natural bodie hath a natural presence: but so hath not Christs bodie in the Sacrament: for it is not there naturally, being without shape or forme, neither visible nor sensible. And how can it stand with the propertie of a true naturall bodie, to be in a thousand places at once? for so must Christs needs be, and in more too, seeing he is kept and hanged vp in euery popish Church. And further, if totus Christus, whole Christ, be in the Sacrament, both with his bodie and soule: you must either graunt, that there are many whole Christs, see∣ing he is in many places at once: or els if there be but one whole Christ, his hu∣manitie must be dispersed euery where as his Godhead is: and so are you against your wils become Vbiquitaries.

Hearken what Augustine sayth:* 1.119 Cauendum est ne ita diuinitatem adstruamus hominis, vt veritatem corporis auferamus: We must take heede we doe not so maintaine the diuine nature of the man Christ, that we take away the nature of his bodie.

Argum. 4. The fathers in the law did eate the same spiritual meate, and drinke the same spirituall drinke in their Sacraments that we doe, 1. Corinth. 10.2.3. but they did not eate the flesh of Christ, nor drinke his blood, but onely spiri∣tually by faith: Ergo, no more doe we.

Argum. 5. There remained wine still after the consecration and distribution amongst the Apostles: for Christ saith, He will drinke no more of the fruite of the vine, Math. 26.29. So S. Paul calleth the other element bread after the con∣secration, 1. Corinth. 10.17. We that are many are one bread, because we are partakers of one bread. Likewise, cap. 11.26. Ergo, there remaineth still bread and wine in the Sacrament. And therefore no bodie of Christ: for they cannot be there both together, as they teach.

Lastly, we must vnderstand, that this their deuised and forged opinion of the reall presence of Christ, is of no antiquitie in the Church: neither was there any question about it for a 1000. yeeres after Christ, til the time of Berengarius, who liued about Anno. 1060. who was sore troubled, for maintaining the truth a∣gainst the carnall presence, and vnder Pope Leo the 9. and Nicholas the 2. was constrained twise to recant:* 1.120 yet there was no publique lawe or decree made in the Church concerning transubstantiation, till the Councel of Laterane, which was held vnder Pope Innocent the 3. Anno. 1215.

And that this grosse opinion fauoureth not a whit of antiquitie,* 1.121 it may ap∣pea••e by the resolute iudgement of Augustine: Sacramenta ex similitudine ipsa∣rum rerum nomina habent, secundum quendam modū sacramentū corporis Christi,

corpus Christi est, &c. The Sacraments, because of some likenes, doe beare the names of the things themselues: as the Sacrament of the bodie of Christ is after a certaine manner called his bodie.

* 1.122Christus corporis sui figuram discipulis commendauit: Christ did commend to his disciples a figure of his bodie. Quid paras dentem & ventrem? Crede, & man∣ducasti? Why doest thou make readie thy teeth & thy bellie? Beleeue in Christ, and thou hast eaten him.

Secundum praesentiam maiestatis semper habemus Christum, secundum praesen∣tiam carnis recte dictum est discipulis, Me semper non habebitis: According to the presence of his Maiestie we haue Christ alwaies: according to his carnall pre∣sence, it was truely sayd to his disciples, You cannot haue me alwaies. By these and many such places in this ancient father, it is manifest, that in those daies there was no such opinion held of the carnall presence.

AN APPENDIX TO THIS QVESTION, WHETHER it stand with the power and will of God, that Christs bodie should be carnally present in the Sacrament.

The Papists.

* 1.123THere are two difficulties or impossibilities, which doe hinder the reall pre∣sence of Christs bodie in the Sacrament: First, it would follow, that a natural bodie, such as Christs is, might be in two places at once: for they say, that it is in heauen, and in the Eucharistall at once. Secondly, that a naturall bodie may be in a place, and yet not occupie or fill a place: for if Christs bodie be in the Sa∣crament, it occupieth no place: the compasse of a thinne and round cake is not answerable to the proportion of Christs bodie.

Notwithstanding both these difficulties, it is agreeable both to the power and good pleasure of God, that the bodie of Christ should be included in the Sacrament, Bellarm.

Argum 1. It is possible for the bodie of Christ to be in many places at once, and it also standeth with his will: as Act. 9.4. Christ appeared to Saul, either vpon the earth, or in the ayre next to the earth: for how could he either heare the voyce of Christ sitting in heauen, or see the light so farre off? Ergo, Christ was in two places: he appeared to Paul vpon earth, and he was at the same time in heauen, from whence he shall not moue till the day of iudgement, Bel∣larm. de sacram. Eucharist. lib. 3. cap. 3. Rhemist. Act. 9. sect. 1.

Ans. First, the text is plaine, that Christ spake from heauen, from whence the light shined, vers. 3. he was neither in the ayre nor vpon the earth. Secondly, doe you make question, whether Paul could see a light, or heare a voyce from so farre;* 1.124 seeing that the Sunne, whose bodie is so farre distant from vs, doth disperse his beames ouer the face of the earth; and the voyce of the thunder is hear•• ••ery farre? Will ye denie Christ to haue that power, which we see to be in his crea∣tures?

Thirdly, and why was it not as possible, that Christ from heauen should be heard of Paul, as he was seene of Stephen sitting on the right hand of God? Act. 7.56.

Argum. 2. The bodie of Christ may be where it pleaseth him, and yet shall not need any naturall place, or occupie any roome: he is able to bring a Camel through the eye of a needle, Math. 20.26. He also came through the doores in to his Apostles, rose out of the sepulchre thorow the stone, was borne, his mo∣thers wombe being shut: therefore he may as well, and is no doubt, present vn∣der the shapes of bread and wine in the Sacrament, Rhemist. Math. 26. sect. 11. Bellarm. lib. 3. de. Sacram. cap. 6.

Ans. 1. Christ sheweth in that place, that it is as impossible for a rich man, that is high minded, and trusteth in his riches, to enter into heauen, as for a Ca∣mell to passe through the eye of a needle: but it is possible with God to giue rich men humble and lowly minds, and so make them fit for his kingdome, as to make the Camell lesse, and so draw him thorow a needle. It is not proued out of this place, that God can or will draw the huge bodie of a Camell through a needle, remaining still of that bignes: no more then that it is possible for God, to bring a proud, rich, arrogant man to heauen, his affections not altered: both these are impossible to God, because they are contrarie to his wil and ordinance: the one is against the law of iustice, to bring a wicked man to heauen: the other against the law of nature.

2. For the other three examples: it is not proued out of scripture, that the bodie of Christ pearced the doores, the graue, stone, or his mothers wombe: al∣though the doores were found shut after Christs entrance, the graue couered, and his mother remained a Virgine still: for all these passages might giue place for a while to the bodie of Christ, and returne againe to their place: as the red sea was diuided till the Israelites passed, and afterward the waters came together againe. And concerning the last instance of the birth of Christ, it is certaine out of the scriptures, that Christ opened the wombe of his mother in his birth, Luk. 2.23. Hetherto therefore they haue proued nothing.

The Protestants.

OVr aduersaries doe falsely charge vs to say, that God can doe no more then he hath done, or will do, Rhemist. Math. 26. sect. 11. This we say: that Christ is almightie, and yet can doe nothing against his owne will, his word, or glorie: as to dishonor his glorious bodie, and to bring it within the compasse of a piece of bread, that it may be deuoured of cats, dogges, rats, mice, or which is worse, to be eaten of wicked men the members of the diuell: although the question be not so much betweene vs, what Christ is able to doe of his absolute power, but what he will doe according to his word, Fulk. Math. 17. sect. 1.

Argum. 1. It standeth neither with the power or will of God, to doe contra∣rie to his word: For it is impossible that God should lye, Hebr. 6.18. And this

thing, not to lye, is not a wāt of power, but a signe of greater power in God. But it is plainly declared in scripture, that Christ hath a true naturall bodie, and is in all things like vnto vs, Hebr. 2.17. Therefore neither can his bodie, being a true humane bodie, as ou••s are, be in many places at once: neither can it choose but occupie that roome and place where it is. The Angel sayd, He is risen, he is not here, Math. 28.6: but it had been no good argument, to say, he is risen and gone to another place, and therefore he is not here, if so be the bodie of Christ might be in many places at once. The scripture then hath defined it, that Christs bodie is in one certaine place: wherefore to say, that Christ hath a true naturall bodie, and yet retaineth not the naturall properties of a bodie, is to speake con∣tradictories, that he hath, and hath not a true naturall bodie: and this were to make God a lier.

* 1.125Augustine sayth of Christ: Secundum corporalem praesentiam, simul in sole, lu∣na, cruce, esse non potest: Christ according to his corporall presence, cannot be in the Sunne, the Moone, and vpon the Crosse all at one time.

And concerning the other poynt, he writeth thus: Spatia locorum tolle corpo∣ribus,* 1.126 & nusquam erunt, & quia nusquam erunt, nec erunt: Take away space of place from bodies, and they shall be no where, and if they be in no place, then are they not at all.

Argum. 2. The reall and carnall presence of Christ in the Sacrament, is a thing superfluous, needles, and vnprofitable. First, the fauour of God in the remission of sinnes through Christ, is as well sealed vnto vs in Baptisme, as in the Lords Supper▪ what neede then the carnal presence in the one more then in the other? Secondly, that Christ is in bodie present in the Sacrament, is not perceiued by any sense: for they neither tast him, see him, nor feele him: it must be then a worke of faith: but by faith Christ is as well apprehended being absent, as being supposed in this manner to be present: Ergo, this kind of presence is needles.

Argum. 3. It is an inglorious, vnworthie and vnseemely thing, that the glo∣rious and impassible bodie of Christ, should be inclosed in the formes of bread and wine, deuoured and chawed, eaten and gnawed of mice, subiect to mould and rottennes, to be spilt vpon the ground, burnt in the fire: for all these incon∣ueniences must needes follow vpon the carnall presence.

Bellarm. It is no more inglorious or impossible for these things now to hap∣pen to the bodie of Christ, thē it was for him to be carried in his mothers womb, to be swathed in swadling bands, and to be subiect to iniuries which were done to his bodie vpon earth.

Ans. First, as though there be the like reason of the passible bodie of Christ, while he liued in the world, which was buffeted, whipped, pearced with nayles, crucified; and of his glorious and impassible bodie now, that it may in like manner be rent and diuided. Secondly, neither was it possible that Christs pas∣sible bodie should be subiect to the like infirmities, as to rottennes, corruption, consumption in the fire, as his bodie is now in the Sacrament. If it were then verified in Christ, Thou shalt not suffer thy holy one to see corruption:

for his bodie did not putrifie or corrupt in the graue: much more is it true in the glorious bodie of Christ, that it cannot suffer any such things: How then are you not ashamed to affirme, that the bread and wine are made in the Sacrament, the very bodie and blood of Christ: seeing those elements, if they be kept long, will waxe sower, and mouldie, and fall to corruption? which things once to thinke of the glorious bodie of Christ, were great impietie. Leaue off for shame then these your grosse opinions, so much derogatorie to the glorie and honour of Christ.

THE SECOND QVESTION CONCERNING Transubstantiation.

The Papists.

IF any man shall say, that there remaineth the substance of bread and wine in the Sacrament, after the words of consecration; or shall denye that the whole [error 115] substance of bread is changed and conuerted into the bodie of Christ, and the whole substance of wine into the blood of Christ, the formes and shewes onely of bread and wine remaining, which singular and miraculous conuersion the Church calleth Transubstantiation; let him be accursed, Concil. Tridentin. sess. 13. can. 2. Bellarm. lib. 3. de sacra. euchar. cap. 19. Rhemist. Matth. 17. sect. 1.

Argum. 1. Christ transfigured his bodie marueilously in the Mount, as wee reade, Math. 17. sect. 1. Ergo, he is able to exhibite his bodie vnder the formes of bread and wine, Rhemist.

Ans. First, your argument followeth not, Christ could giue a glorious forme to his passible bodie: Ergo, he can take away the essentiall properties of his na∣turall bodie, and yet keepe a true bodie stil. Or thus, Christ could glorifie his bo∣die not yet glorified: Ergo, he can or will dishonour his glorious impassible bo∣die: by enclosing it vnder the formes of base creatures to be deuoured of dogs and mice: which is honoured and worshipped of the Angels and Saints in heauen. Secondly, the question is not so much of Christs power, as of his will: therefore you conclude not aright, Christ is able to doe it: Ergo, he will.

Argum. 2. He that seeth water turned into wine by the power of Christ, need not to doubt how he changeth bread into his bodie, Rhemist. Ioh. 2. sect. 2.

Ans. First, when you can bring any warrant out of scripture for your imagi∣ned conuersion, as we haue for this miracle, we will giue eare vnto you. Second∣ly, and when it shall appeare to the senses, that the bread is changed into flesh, as the water was knowne to be turned into the wine, by the colour and tast: we shall then no more doubt of this conuersion of the bread, then they did of the other of water. Thirdly, if Christ could alter and change the substances of crea∣tures: what reason haue you to giue such an omnipotent power to euery priest, with a fewe words to doe as much, as Christ himselfe could when he was pre∣sent?

Fourthly, all this proueth but an abilitie and power in Christ, not a will or purpose, to worke any such change or conuersion.

Argum. 3. Though the substance of bread and wine be chaunged, yet the formes remaine still for these causes. First, because if the formes also should be changed, there should be no sensible signe left, and so no Sacrament. Secondly, the faith of the receiuer is the better tried this way: who beleeueth the flesh of Christ to be present, though he see it not. Thirdly, Christ would not haue the formes altered, because man abhorreth to eate humane flesh in the proper shape, Bellarm. cap. 22.

Ans. First, your first reason is insufficient: for neither doe the bare and naked signes or accidents of the elements make a Sacrament, but the substance of thē: for betweene the Sacrament and the thing thereby represented, there ought to be some conueniencie and agreement: namely, as the bodie is nourished by bread and wine, so doth the soule feed vpon the bodie and bloud of Christ. But they are not the accidents of bread and wine that nourish vs, but the substance: Ergo, not the accidents but the substance is the visible signe. Likewise in Bap∣tisme, it is not the forme or outward accident of water, that is the signe, but the substance of water that washeth.

2. It is a more liuely operation of faith, to beleeue in Christ absent in hea∣uen, then present in earth, although he appeare not to the senses. And Christ is indeed properly the obiect of faith, as he is now in heauen: Hope (saith the A∣postle) entreth into that which is within the vaile, whither our forerunner Iesus is entred for vs, Heb. 6.19. Faith and hope therefore doe leade vs to things with∣in the vaile, that is, things in heauen, and not vpon the earth.

3. What a strange saying is this, that Christ giueth his flesh to be eatē in the Sacrament, yet hideth it vnder the formes of bread and wine, lest men should abhorre to eate it? for is it to be thought, that Christ would command any vn∣seemely thing, or contrary to humanitie? How could the Apostles command the Gentiles to abstaine frō strangled & blood, Act. 15. whē as, by your doctrine, they did eate dayly in their assemblies, the raw flesh and blood of Christ? And how is it that Christ now forgetteth his owne rule, He that doth the truth (sayth he) commeth to the light, that his deedes may be made manifest? Iohn. 3.21. But Christ now flieth the light, & shrowdeth himselfe vnder the shape of bread and wine, and wil not shew his flesh. These therefore are but sillie causes which you haue rendered, why Christ would haue the substance of bread onely chan∣ged, and not the accidents.

The Protestants.

AS the name of transubstantiation is straunge, and newly deuised: so is the meaning thereof most vnreasonable: that in the Sacrament, the substance of bread should be conuerted into the bodie of Christ, the formes onely remai∣ning: An opinion contrary to scripture, reason and common sense.

Argum. 1. As Christ said, Math. 26. (pointing to the bread) This is my body: so he sayth, Iohn. 6.35. I am the bread: but in this place he was not changed in∣to bread: why then in the other place should the bread be turned into his body? for the speech is all one.

Argum. 2. The bread in the Eucharist after the consecration, is subiect to di∣uers changes and alterations, and so likewise the wine: for they may be boyled and made hot, they may be infected with poyson: for it is certaine that Victor the 3. Pope, and Henry the 7. Emperour, were poysoned with the Sacrament: the wine may waxe sower and turne to vineger: the bread may putrifie and breed wormes: Ergo, the substance of bread and wine remaine still: for the ac∣cidents cannot be subiect to such alterations: and to say that Christs bodie may be thus handled, it were great impietie, Argum. Pet. Martyris.

Bellarmine answereth: Materia substituitur à Deo in ipso instanti, in quo desi∣nunt esse illae species: God supplieth some other matter in the very instant, when the formes begin to be changed, Cap. 24. argum. 6.

Ans. Is not here good geare, thinke you, that if a man should come to poyson the Sacrament, that is, the bread and wine, which are alreadie consecrate, and made the bodie of Christ, God should supplie by a miracle some other matter for him to worke vpon, and so God himselfe should be accessarie vnto that wic∣ked act? Or if a sillie mouse should be so bold as gnaw vpon a consecrate Host, that then likewise some other matter and substance should for that instant be appoynted: and so God shall make miracles for mice? And why, I pray you, may not the substance of bread still remaine, as well as another substance to be put in the stead thereof?

Arg. 3. When Christ spake these words, Hoc est corpus meum, the bread was transubstantiate, before, or after, or while the words were spoken. Before, they will not say, for the elements were not then consecrate: nor after, for thē Christs words, This is my bodie, had not been true in that instant when they were spo∣ken. Neither was the transubstantiation wrought in the while of speaking: for then should it not haue been done all at once, but successiuely, and one part af∣ter another, as the words were spoken one after another. But this is also contra∣rie to the opinion of the Papists, that would haue it done all together.

Argum. 4. It is against the nature and propertie of accidents and externall formes to be without a subiect, or substance, wherein they should rest: such are the whitenes and roundnes of the bread, the rednes and sweetnes of wine: if bread be gone, what is become of the roundnes and whitenes, and so of the wine. If a man aske what round or white thing is this, or what red and sweete thing is this, shewing the cup: what shall be answered? we cannot say, it is bread, or wine: for there is none left. And I am sure, they will not say, that the bodie of Christ is either round or white, or such like: and yet somewhat there must needes be, that must take denomination of these accidents.

Argum. 5. You say, the very flesh of Christ that did hang vpon the Crosse,

is in the Sacrament: but that cannot be: for that flesh Christ tooke of the Vir∣gine Mary: this sacramentall flesh is made of bread: Ergo, it is not the same flesh which was crucified vpon the Crosse.

Bellarm. The bodie of Christ is made of bread, but not as any matter or materiall cause thereof, but as the wine was made of water by our Sauiour Christ.

Ans. And I pray you how was the wine made of the water? was not the wa∣ter the very matter which was turned into wine? for one of these three changes and mutations it must needes haue: first, either the water was annihilate and turned to nothing, and so the wine was created of nothing, which I am sure you will not graunt: secondly, or els there was a mixture of wine and water, the one being mingled with the other: which is likewise false, for it was very good and perfect wine: neither, I thinke, will you easily admit, that the bodie of Christ and the bread are mingled together in the Sacrament. Thirdly, there remaineth but the third kind of change, that is, the conuersion of one substance into ano∣ther, as the water was changed into wine: and so is the substance of bread con∣uerted into the substance of Christs bodie, if you will haue any chaunge at all: and thus Christ hath gotten by your helpe a breaden bodie: another from that, which he tooke of the flesh of the Virgine.

Lastly, the diuersitie of opinions, which this grosse conceit of the carnall pre∣sence of Christ hath hatched, doe easily shew and demonstrate vnto vs, what we are to thinke of this popish doctrine.

Some doe hold, that the elements doe still remaine in their owne nature in the Sacrament, and that together with them the bodie of Christ is carnally pre∣sent. Others doe teach, that there remaineth no more bread and wine, but onely the verie naturall bodie of Christ: of each opinion there are three sorts.

First, of them that hold the elements not to be chaunged. 1. Some are of opi∣nion, that the bodie of Christ and the elements are locally ioyned together, ei∣ther for that instant onely, or els because of the vbiquitie and omnipresence of Christs humanitie: of which opinion are the Lutherans.

2. Some there were, that thought onely so much of the bread to be changed into the bodie of Christ, as was receiued of the faithfull: and that part which the wicked receiued, to be bread still.

3. Others taught, that the bread was assumed in the Sacrament to the person of Christ, euen as his humanitie: so that Christ was bread by consecration, as he was man by his incarnation: an horrible and monstrous opinion, which is fa∣thered vpon Rupertus the Abbot. Iohannes Parisiensis also came neere this opi∣nion, who likewise affirmed, that the bread was assumed to the person of Christ, and vnited vnto him, yet not immediatly, as the other taught, but by the media∣tion and meanes of the humanitie of Christ.

Secondly, of those that maintaine the conuersion of the elements. First, some would haue the forme onely of bread chaunged not the matter, as Durandus.

Secondly, some contrariwise, would haue the matter altered, and the forme to remaine. Thirdly, the Iesuits affirme the bread wholly in substance, both in matter and forme to be changed, the outward formes and accidents onely re∣maining. ex Bellarm. lib. 3. de sacram, Eucharist. cap. 11.

Thus men, when they begin once to leaue the truth, the Lord leaueth them to themselues, and they runne mad in their owne inuentions, not finding any end: and so it is iustly come vpon them, as S. Paul saith of the heathen:

Because when they knew God, they did not glorifie him as God, neither were thankfull: they became vaine in their own imaginations, and their foolish hart was full of darkenes: when they professed themselues to be wise, they became fooles, Rom. 1.21.22.

We therefore leauing these shalow pittes of humane inuentions, which will holde no water, will betake vs to the fountaine of truth. This then, to conclude, is our definitiue sentence, and full determination, according to the Scriptures, that Christ indeed is verily present in the Sacrament, neither by con∣uersion of the bread into his body, either wholly, or in parte, nor by assumption of the bread to the vnity of his person; nor yet by the coniunction of his body and bread together▪ but he doth verily exhibite himselfe, with all his benefits, spiritually by faith, to be eaten and drunke of the worthy receiuer, as we haue sufficiently proued before out of the Scriptures.

THE THIRD QVESTION, WHETHER THE Eucharist being once consecrated, be a Sacra∣ment, though it be neither eaten nor drunk.

The Papists.

THe elements in the Sacrament, that is, the bread and wine, being once con∣secrate, [error 116] which say they, is done by the prolation of those words, hoc est cor∣pus meum, This is my body, whether they be receiued or not at that instant, but be reserued and kept in boxes, and pixes, and other vessels of the Church, for daies, weekes, moneths, to be caried solemnely to those that are sick, and to be applyed to other vses: are still the very body and blood of Christ. Trident. Con∣cil. sess. 13. can. 4.7. Bellarm. lib. 4. cap. 2.

Argum. 1. Christs words which were spoken ouer the bread, This is my body, were true as soone as he brought them forth, before he said, Take, eat, and so likewise of the cup: therefore it was a Sacrament, before they did receiue and eate it, and had beene a Sacrament still, if it had not bene receiued at all at that time. Bellarm. ibid.

Ans. 1. Those wordes of Christ, This is my body, were not spoken before he brake the bread and distributed it: but first as S. Math. setteth it downe, he brake the bread and gaue it to his Disciples, saying: Take, eate, and then follow those words, This is my body. Math. 26.26. which seeme to haue bene vttered

euen in that instant, when they tooke the bread, and began to eate it.

Secondly, the institution of the Sacrament consisteth partly of a promise, partly of a precept: the promise is this, Hoc est corpus meum, This is my body: the precept, Accipite, manducate, Take, eate. Christ doth no otherwise make good his promise, then we performe the condition: vnlesse therefore according∣ly we doe take and eat it, it is not the body of Christ.

The Protestants.

THe Eucharist is no sacrament beside or without the vse thereof: so that, though some form of words be pronounced ouer it, if it be not receiued and eaten and drunk, it is no sacrament: neither is that which remaineth after the di∣stribution, the Eucharist being ended, either of the bread or wine, any part of the sacrament, but so much onely as is taken and vsed.

Argum. 1. It is no Sacrament, vnlesse it be vsed according to the institution as Christ hath commanded it: but to the institution it belongeth on the behalfe of the Minister, to blesse, break, and distribute it: on the behalfe of the communi∣cants to take,* 1.127 eate, and drinke it: in them all, thereby to shew the Lords death, and to doe it in remembrance of Christ. But this cannot be performed by vsing the words of benediction onely, but by the whole action: for how can they shew the Lords death, or doe it in remembrance of Christ, vnlesse they take, and eate? Ergo, if it be not so vsed, it is no Sacrament.

Argum. 2. The Sacraments of the new testament are alike, and of one and the selfesame kinde, there is one way of instituting and consecrating both: but the water in baptisme is no part of the Sacrament, but during the solemne acti∣on of baptizing▪ afterward it returneth to the common vse, so much as is not v∣sed. Ergo, it is so also in the Eucharist: for as Christ saith to his Apostles: Ite, bap∣tizate: Goe and baptize, so that it was no Sacrament, vnlesse some body were baptized: euen so he saith, Accipite, ••anducate, Take, eate. No Sacramēt then, vnlesse it be receiued and eaten.

And here I pray you, let it be noted, how well the Iesuits agree amongst themselues: our Rhemists doe commend the reseruing also of the water in baptisme, and carrying of it home to giue it the diseased to drink, annot. Iam. 5. sect. 5. Bellar. saith, that Res permanens in baptismo, That the thing permanent in Baptisme, that is, water, which remaineth, is not the sacrament, but ipsa actio, the action of baptizing it selfe, and alloweth onely the Eucharist to be reserued, and remaine a Sacrament, Etiam extra vsum, Without the vse thereof, Bel∣lar. li. 4. de Eucharist. cap. 3. But we haue shewed already, that both the Sacra∣ments are halowed and sanctified alike, and that both in the one and the other, the vse onely and present action according to Christs institution, maketh the Sacrament.

In Augustines time some vsed to receiue the Communion dayly: but vpon

the Sabboth or Lords day, it was commonly receiued of all: Quotidie Euchari∣stiae communionem percipere, nec laudo, nec reprehendo,* 1.128 omnib. tamen dominicis diebus communicandum suadeo et hortor. Euery day to receiue the Eucharist, I neither commend, nor dispraise it but euery Lords day I doe perswade men and exhort all to communicate. It should seeme then, that in those daies there was no such superstitious reseruation of the Sacrament, seeing euery day, or at the least euery Sabboth it was administred.

THE FOVRTH QVESTION, CONCERNING the elements or materiall part of the Sacra∣ment, namely bread and wine.

The Papists.

1. The bread which is vsed in the Sacrament, ought to be vnleauened: because it is most agreeable to Christs institution, who made the sacrament of vn∣leauened [error 117] bread, for he instituted his last Supper, after he had eaten the Passeo∣uer: which was to be eaten with sweet and vnleauened bread, according to the Lawa, neither was there any leauen to be found in Israel for seuen daies toge∣ther: and not onely Christ, but all the Iewes at that time did keepe the Passe∣ouer: and the next day after, in the which Christ suffered, was the first solemne festiuall day of the seuen, being the fifteenth day of the moneth, as it was commanded, Leuiticus 23.5. Rhemist. 1. Corinth. 11. sect. 10. Bellarm. lib. 4. de Eucharist. cap. 7.

The Protestants.

1. WE deny not, but that Christ vsed vnleauened bread, at the instituti∣on of his last Supper, hauing immediately before eaten the Paschall Lambe, which we doubt not but he kept, according to the Lawe, with sweete bread: yet in the time they are greatly deceiued, affirming, that all the Iewes eate the Passeouer like wise ouer eeuen, and crucified Christ on the morrow, which should haue beene, and was vnto them (as they say) a chiefe festiuall day.

The truth is, that Christ eate the Passeouer the 14, day at eeuen, as it is ap∣pointed in the Law: but the Iewes had a contrary tradition: they would in no wise keepe two festiuall daies together: and therefore because the sixteenth daie was their Sabboth, they would not haue the feast of vnleauened bread vpon the fifteenth day (though it were so appointed by the law) to auoide the concurrence of two holy daies together, but deferred it till the next

day, which was their Sabboth, and eate the Passeouer the eeue before, which was the 15. day at night; whereas Christ reforming that abuse, kept the Passeo∣uer the eeue before according to the Law, that is, the 14. at night: It appeareth then, that the next day following, which we call Friday, wherein Christ was put to death, was not kept of the Iewes as a holy day.

First, the text saith, they would not put Christ to death vpon the feast day, fearing the tumult of the people, Mark. 14.2. Secondly, if they had kept it holy as the Law commaunded, they should haue done no seruile labour therein, that is, no work of the body, Leuitic. 23.7. But what could be a more seruile worke, then to crucifie Christ, to carry the Crosse, and pitch it in the ground, and such like; which the Iewes would not haue done vpon that day, which they were as straightly to keep as the Sabboth? It is also called the preparation of the Sabboth, Mark. 15.43. Wherein they were wont to prepare against the Sabboth what was needfull: but such workes of preparation could not haue bene done in that great festiual day. Augustine also saith, that the day of Christs suffering was not Pascha, sed praeparatio Paschae, It was not the Pasch, but the preparation to it:* 1.129 it is not therefore true that it was kept holy of the Iewes, the day of Christs passion, neither that they did eate the paschall Lambe the same eeue that Christ did, but the night following.

If they shall obiect that place, Mark. 14.12. where the Euangelist saith, It was the first day of vnleauened bread, when Christ eat his passeouer: and there∣fore all the Iewes began then to eate sweet bread. We answere, that the Euan∣gelist hath relation vnto the right time of keeping the Passeouer, as it was pre∣scribed by the Law, and obserued by Christ: not to the corrupt custome of the Iewes. Wherfore we graunt that Christ might eate vnleauened bread, but not in such manner and order, as they say.

Secondly, it was not of the substance of the institution to eate vnleauened bread, no more then to eat it at night, and to receiue it sitting, we are not more bound to the one, then to the other. Againe, Christ vsed vnleauened bread, be∣cause it was the vsuall bread at that time: so we do vse that which is the vsuall bread in our time. And S. Paul speaketh of such bread, as was vsuall among the Gentiles, when he saith, The bread which we break, 1. Cor. 10.17. Ergo, or∣dinary bread and leauened to be vsed, not vnleauened.

The Papists.

2. COncerning the other element of wine, which is vsed in the sacrament, [error 118] they say it is to be mixed with water, and they impudently condemne all those Churches, that doe not mixe water with wine, in the Sacrament.

Argum. Water gushed out together with blood, out of the side of Christ. Ergo, wine and water is to be vsed together in the Eucharist, Rhemist. 1. Cor. 11. sect. 10. Bellarm. lib. 4. de Eucharist. cap. 10.

The Protestants.

1. WE deny not, but that of ancient time, in hot Countries, especially where their wine was strong, they vsed to mixe water with wine, in their com∣mon drink, and thereupon they so vsed it in the sacrament: but it was neuer generally the practise of the East Countries so to do: for the Armenians and Ibe∣rians vsed not of ancient time to put water in the Cup in the ministration, Fulk. nnot. 1. Corinth. 1••. sect. 10.

Secondly, Be it that this mixture of wine were conuenient to be vsed: you cannot make such a matter of necessitie of it, as to charge them with heresie, and denounce damnation against them that keepe not that custome,* 1.130 especial∣ly seeing your Canonists and schoolemen do graunt that it is de honestate tan∣t••m, of decency onely, not of necessitie. And yet we are faine to drinke ming∣led wine many times against our willes: for the Minister need put in no water, it is mixed to his hands many times. The Vintners craft standeth very well with popish profession.

Thirdly, we holde it rather to be a superstitious custome and contrarie to Christs institution: for he in his last supper gaue wine, not water to be drunk, for he calleth it the fruit of the Vine, which is wine and not water.

Fourthly, the water and bloud which issued out of Christs side, signifie no such thing, but rather as S. Iohn expoundeth them: by water, is betokened our washing from our sinnes, whereof Baptisme is a pledge: by blood, the full satis∣faction that Christ hath made for our sinnes, whereof the other sacrament is a ••eale, 1. Iohn. 5.6. This is that Iesus Christ, that came by water and blood, not by water onely, but by water and blood. By the which words the Apostles mea∣ning is not, that by the water and blood, which were shed vpon the crosse, we should vnderstand the Sacraments of the Church: but those spirituall graces, whereof the Sacraments are liuely signes, namely the satisfaction and ransome of our sinnes by Christs blood, and our ablution and washing from the same.

Augustine picketh out no such fancie out of this mysterie as you doe, for the mixture of wine and water: but he doth more fitly apply it to the sacraments of the church. E Christi latere dormientis in cruce promanarunt sacramenta ecclesiae, in Psal. 138. Out of Christs side dying vpon the Crosse, issued the sacraments of the Church: namely, Baptisme, and the Eucharist. He draweth not both water and wine to signifie one sacrament, but applyeth them to both.

THE FIFTH QVESTION, OF THE wordes of consecration.

The Papists.

THese words (say they) This is my body, to be spoken ouer the bread, and the [error 119] like ouer the wine, This is the new testament in my blood, are the very forms

of the Sacraments and words of consecration: which being vttered, immediatly the elements are changed into the body and blood of Christ: wherefore these words are not to be read historically for the instruction of the people, but they are onely consecratory wordes, to be pronounced ouer the elements: Rhe∣mist. 1. Cor. 11. sect. 11. Bellarm. lib. 4. de sacram. cap. 13.

Argu. If these were not the onely words of consecration This is my body, and if presently vpon the vttering of these words the body of Christ was not present: then should not the words of Christ be true, Bellarm. ibid.

The Protestants.

1. WE acknowledge no such consecration at all, by vertue whereof the ele∣ments are conuerted and transubstantiate into the body of Christ, as we haue before shewed. A consecration we graunt, which is a setting apart of the elements, which before were common, to holy vses, and by the vetue of Christs institution, to be made vnto vs signes of holy things.

Secondly, those are not the onely words of consecration, This is my body, and, This is the cup of my blood, and yet Christs wordes shall be true: for we must not dismember the sentence: Christ saith, Take, eate ye, this is my body: it is then made his body to be taken and eaten: by taking then and eating, the ele∣ments also are consecrated, not onely by saying of the words: ye must not then diuide the words of the institution, for then they shall no more consecrate, then if you should pronounce but two of your consecratory words, as, This is, or, My body, and leaue out the rest.

Thirdly, that these are not the onely words of consecration, it appeareth, be∣cause both the bread was broken and distributed, and the Cuppe also, before Christ spake those words, as Math. 26.26. for first Christ saith, Take, eate, and, Take and drink, before he said▪ either, This is my body, or, This is my blood: nei∣ther can ye well tell yourselues, which are your consecratory wordes for the Cup, whether those that Mathew setteth downe, This is my blood of the newe testament: or as Luke hath, This Cup is the new testament in my blood. Nay, Bellarmine vseth an other forme beside these: Hic est calix••s•••• guinis▪ This is the Cup of my blood, Bellarm. cap. 13.

Fourthly, we conclude then, that not onely these words, but al the rest belon∣ging to the institution, are to be rehearsed in the Sacrament, both to instruct the people, that they may know the right vse of the Sacrament: and they help also with the rest of the whole action, of taking, eating, drinking, praying, thankes∣giuing, to consecrate and make the Sacramēt, as we haue shewed more at large before: controu. 11. quest. 1. part 2. to that place we referre the Reader.

THE SIXT QVESTION, OF THE PROPER effect and vse of the Lords Supper.

The Papists.

THey doe generally holde, that this Sacrament was not properly ordeined [error 120] for remission of sinnes, neither that the Sacrament hath any such vse: but it serueth onely as a preseruatiue against sinne, Trident. Concil. sess. 13. can. 5. Bel∣larm. lib. 4. de sacram. cap. 17.

Secondly, they teach, that faith is not sufficient to prepare vs for the Com∣munion: and although a man be neuer so contrite, quantumcun{que} se contritos ex∣istiment, yet they must be throughly purged and absolued from their mortall sinnes, before they come to communicate, Concil. Trident. sess. 13. canon. 11. Bel∣larm. ibid.

Argum. 1. They that receiue the Communion, are one body as they are partakers of one bread, 1. Cor. 10.17. but they which are in any greeuous and deadly sinne, are not liuely members of Christ, and of his mysticall body: there∣fore the sacrament doth not profit them at all, Bellarm. ibid.

Ans. 1. Neither doe we affirme, that men ought rashly & presumptuously to come to the Lords table, but to repent them throughly of their sinnes, and to haue a stedfast and liuely faith in Christ, who cannot be said, thus preparing themselues, to remaine in their sinnes: neither yet are they so fully acquited of them, that they need not to receiue the Sacrament to their comfort, and to strengthen their faith in the hope and assurance of the remission of sinnes. Se∣condly, wherefore all this hindreth not, but that they should be true members of Christs body, euen hauing a troubled conscience, and labouring vnder the burthen of their sinnes: for the weake and sicke parts of the bodie, are they ther∣fore no partes at all, because of their infirmities? Augustine saith very wel,* 1.131 Non filios diaboli faciunt quaecun{que} peccata, peccāt enim et filij Dei: In quibus non est fi∣des, filij sunt Diaboli: Euery sin maketh not a man the childe of the deuil, for the Children of God also sinne: but they which haue no faith, are the sonnes of the Deuill. Ergo, all sinnes cut not men off from the body of Christ, but onely the want of faith: they then that haue sinned, and doe repent them and come with faith, are still the sonnes of God, and members of Christs body.

Argum. 2. There is not one and the same proper vse and end of diuerse Sacraments: but Baptisme is receiued for remission of sinnes. Ergo, the Eucha∣rist is not for that end, Bellarm. ibid.

Ans. 1. The death of Christ, and so remission of sinnes purchased by the same, is properly represented vnto vs in both Sacraments: yet in a diuerse respect: for as to be borne is one thing, to be fed and nou••••shed is another: yet both worke the same thing in the body, though diuersly: for the birth

giueth life, meate and drink preserueth it: the same difference is betweene Bap∣tisme and the Lords Supper, they both are seales vnto vs of our iustification, in the remission of sinnes by Christ: but by Baptisme we are initiated, regenerate and borne anew, and engrafted into the body of Christ. The other sacrament doth confirme, encrease, and nourish our faith, already begun and planted in vs, for the remission of sinnes, and all other benefits of Christs passion.

The Protestants.

FIrst, we doe truly affirme and teach, that an especiall and principall vse of the Eucharist or Communion, is to strengthen and assure our faith of the re∣mission of sinnes: and yet we deny not, but that it hath other vses beside: for as in Baptisme not onely the washing away of our sinnes is shewed forth, but it also betokeneth our dying to sinne, and rising to newnes of life, Ro. 6.3.4. So in the Lords supper whole Christ with all his benefites is exhibited vnto vs, as it is a pledge vnto vs, not onely of remission of sinnes, but that Christ is become our righteousnes and sanctification, 1. Cor. 1.30. that he will assist vs with his spirite, and replenish our harts with grace, Ioh. 4.14. yea, the spirituall eating and drinking of the flesh and blood of Christ, is a pledge vnto vs of the resurrecti∣on, and of life eternall, Ioh. 6.54. But that amongst the rest, it also assureth vs of remission of sinnes, thus it is proued.

Argum. Christ after S. Mathew saith, This is the blood of the new testa∣ment, that is shed for many for remission of sinnes, Math. 26.28. But the new testament includeth a promise of remission of sinnes, Iere. 31.34. Yea our Sa∣uiour setteth it downe in plaine termes: for why els should our Sauiour make expresse mention of forgiuenes of sinnes, if this sacrament did not serue for that vse?

Secondly, we doe holde, that to haue a liuely faith in the promises of God, with repentance for our sinnes, and a full purpose to amend our liues, is a suffici∣ent preparation for the Communion: and that this sacrament is a soueraigne remedy for a troubled conscience. Neither ought men to refraine from the Communion, till they haue fully satisfied for their sinnes, as the Papists teach, and are cleered in their conscience of all their sinnes: for so, few or none at all, should be admitted to the Lords table: but in whom faith hath alredy wrought repentance in some measure, he may safely receiue the sacrament for his further comfort, and assurance of remission of sinnes.

Argum. Iohn. 6.35. He that beleeueth in me, saith Christ, shall neuer thirst: S. Paul also exhorteth men to examine themselues, 1. Corin. 11.28. which is no∣thing els, as himselfe expondethu it, then to proue whether they be in the faith, 2. Cor. 13.5. Ergo, the examination or triall of faith, is a sufficient preparation for the Lords table.

Augustine saith, Ad Deum acceditur, fide sectando, corde inhiando, chari∣tate currando. We come or haue accesse vnto God in folowing him by faith, see∣king

him in our heart, and running to him with loue, In Psalm. 33. concion. 2. Ergo, by fayth we haue accesse vnto God, Rom. 5.2. but a liuely fayth, which worketh by loue, Galath. 5.6.

THE SEVENTH QVESTION, OF THE manner to be obserued in receiuing the communion.

The Papists.

1 THey holde it in no wise lawfull for Christians, otherwise then fasting to [error 121] receiue the communion: and that they ought to eate nothing before they doe communicate, vnlesse it be in a case of great necessitie, Concil. Con∣stantiens. sess. 13. Bellarm. lib. 3. de Eucharist. cap. 22. ratione. 4.

The Protestants.

1 WHat they here vnderstand by necessitie, it may be doubted, seeing they themselues will not graunt the like necessitie to be in the Eucharist, as they say there is of Baptisme: All sacraments, we graunt, are necessary, that is, profitable, expedient, requisite, so often as they may bee had: But none so necessary, that the want thereof vnto a faythfull man, that in heart doth wish and desire them, can be any hindrance to his saluation.

2 That it is lawfull for any man to eate before he come to the commu∣nion, if his stomack be weake, and not able to fast so long (for otherwise, if a man can abstaine, we wish him so to do rather) Saint Paul sheweth, writing to the Corinthians, 1. cap. 11.34. If any man be hungry, let him eate at home. Some of them, he sayth, came hungry, some drunken, vers. 21. the Apostle commendeth neither, but telleth them, if they bee hungry, they haue houses to eate in. Againe, in that our Sauiour Christ after supper instituted the sacra∣ment, it doth euidently declare vnto vs, that it is no sinne to eate or drink be∣fore we receiue the sacrament.

Augustine sayth, Neminem cogimus dominica illa coena prandere, sed nulli etiam contradicere audemus:* 1.132 We compell none to take the Lords Supper in dinner while, or after dinner, neither dare wee forbid any so to doe: so hee maketh it a thing indifferent, to communicate fasting or otherwise.

The Papists.

2 THey binde the people onely once in the yeare to receiue the commu∣nion [error 122] at Easter time, and take it to be fully sufficient for them so to doe, Concil. Trident. sess. 13. can. 9.

The Protestants.

2 THis decree of theirs is contrary to the practise of the Apostles, whom the Rhemists confesse to haue ministred the sacrament to the Christians daylie, Annotat. Act. 2. sect. 6. So expounding the wordes of the text, They continued dayly in breaking of bread.

2. It seemeth also to be contrary to Saint Pauls rule, who speaketh of often communicating: Doe this, sayth he, as oft as you drink it, 1. Corinth. 11.25. For seeing the eating of that bread, and drinking of that cuppe, is nothing els, but a shewing foorth of the Lords death till he come: who seeth not, that it ought oftener then once or twice in the yere to be receiued, seeing the death of Christ ought continually to be remembred, and shewed foorth?

3 Therefore Augustine doth boldely reprehend their custome that content themselues with once receiuing in the yeare: Si panis quotidianus est, cur post annum illum sumas? accipe quotidie, quod quotidie tibi prosit: If it be thy daylie bread, why doest thou take it but yearely? take that daylie and continu∣ally, which may profit thee daylie, In Luk. serm. 28.

THE EIGHT QVESTION, OF RECEI∣uing the Sacrament in one kinde.

The Papists.

[error 123] CHristians (say they) are not bound by any commaundement of GOD to receiue the sacrament in both kinds, Concil. Trident. sess. 21. can. 1. And whosoeuer saith, that the Church hath erred or done amisse, in decreeing that lay men and the Clergie not saying Masse, should receiue in the one kinde, that is bread onely: Or that it is lawfull for them to communicate in both, con∣trary to the determination of the Church: let him bee accursed, Concil. Tri∣dent. sess. 21. can. 2. Rhemist. Iohn. 6. sect. 11. Bellarmin. lib. 4. de Eucharist. cap. 20.

Argum. 1. Christ is all and whole in euery parte of the sacrament, his blood by a certaine concomitance is in the bread, & his flesh by the like conco∣mitance is in the cup, for otherwise Christ should be deuided: But euery spirit, sayth the Apostle, that dissolueth Iesus, is of God, 1. Iohn. 4.3. Wherefore hee that receiueth in one kinde, is as well partaker of whole Christ, and of the full grace and effect of the sacrament, as if hee receiued in both, Bellarmin. cap. 21.

Ans. 1. We denie any such concomitance of the blood and flesh of Christ in the sacrament: for he is not in his carnall presence with his very flesh and blood there included, as we haue shewed before: the bread and wine are signes

onely of his body and blood, and therefore Christ is not diuided, they being the signes onely and not the thing signified.

2 The place alleadged out of Saint Iohn is greatly abused and corrupted by them, while they choose rather to follow their olde blinde latine translati∣on, then the authenticall Greeke text: the words in the originall are, Euery spirite that confesseth not Iesus Christ: not, euery spirite that dissolueth: And this may appeare to bee the true reading, by the opposition in the former verse, Euery spirite that confesseth Iesus, is of GOD: therefore this is the best reading, Euery spirite that confesseth not Iesus: as being set opposite and contrarie to the other verse. Againe, the Rhemists vnderstand this place after their owne reading, of the dissoluing of the humanitie and diuinitie of Christ: not of any such separation of the flesh and blood of Christ, as Bel∣larm. supposeth.

3 This their deuice of concomitance ouerthwarteth the institution of Christ: For he sayth, the bread is his body, the wine his blood: but by their rule, the bread is his blood, and the wine his bodie. And be it graunted, that the blood of Christ is in the bread, yet how can any man be sayd to drink it in bread? We vse to eate bread, not to drink bread: his blood therefore cannot be there, because it cannot be drunke there.

Argum. 2. Luk. 24.30. Christ brake bread to his disciples, Act. 2.42. the Apostles brake bread: Ergo, to communicate in one kinde is grounded vp∣on the example of Christ and his Apostles, Bellarmin. lib. 4. de Eucharist. 24. Rhemist. Iohn. 6.11. And Christ sayth, Whosoeuer shall eate this bread, shall liue for euer, Iohn 6.58. Ergo, it is sufficient to receiue in one kinde.

Answer: 1. To the two first places, we say, that it is not necessary to vnderstand the breaking of bread in the sacrament: but the vsuall bread ra∣ther, which was accustomed in their daylie repasts and feasts after thankes∣giuing to be broken. Or, if we take it for the sacrament, the breaking of bread is by a Synecdoche taken for the whole mysterie, as it is an vsuall phrase of speech in scripture: for otherwise wee will conclude as well, that Christ and the Apostles did but consecrate in one kinde, which they holde for a great absurditie, as that the other receiued but in one kinde: But their opi∣nion is, that although the people must communicate in one kinde onely, yet the Priest must consecrate both, Rhemist. annotat. Iohn. 6. sect. 11.

2 To the second place wee answere: First it is not vnderstoode of the sacramentall eating of Christ, but of the spirituall manducation of him, which may be done without a sacrament: For whosoeuer eateth this bread, shall liue for euer: but whosoeuer eateth the sacrament, shall not liue for euer. Secondly, seeing the eating and drinking of Christ are so often ioyned in this chapter, as vers. 53.55.56. they might well know, that drinking is here to be vnderstoode, though it be not expressed.

Argum. 3. In many countries there is no wine to bee had, as in the cold Northerly countreies: and therefore they cannot communicate according

to the institution: whereupon that there might be an vniformitie in all Chur∣ches, it is most meete that where wine may bee had, they should notwith∣standing be content to receiue it in one kinde, Bellarmin. cap. 28. Also there may arise much inconuenience in graunting the cuppe to the people, as in spilling and sheading the wine, which after consecration is the blood of Christ, Rhemist. annot. Iohn 6. sect. 11.

Answ. 1. As in some countries there is no wine to bee had, so wee finde that in certaine places and regions of the world there is no bread, such as Christ vsed,* 1.133 made of wheate or the like grayne: as in some places amongst the West Indians, they haue a certaine kinde of bread made of rootes called Cazabi, as Benzo witnesseth. Wherefore by this reason of vniformitie, wee should not communicate at all, either in bread or wine, seeing that as some countreyes are destitute of wine, so other are of bread: but all this not withstanding, the sacrament may be duely administred in all places in both kindes: and where they haue neither bread nor wine, neither can possibly prouide them, they may safely vse such other elements, as doe stand them in the like stead: as in the place of bread, that which commeth nearest to the vse thereof: and for wine, some other precious liquor, that is to be had, as in Russia in stead of wine they vse a certaine drink like vnto that which we call Metheglen.

2 As for the other reasons of the inconueniences in spilling the wine, sha∣king the cuppe, the hanging of it on mens beards, & other such friuolous al∣legations: as they were no let or hinderance, why Christ notwithstanding did not institute the sacrament in both kindes, and the Church accordingly obser∣ued it, as we reade, the Corinthians did communicate in both kindes: so ought they to bee no reason, why Christians should not receiue in both kindes nowe.

The Protestants.

WE holde it to be an Antichristian practise of the Church of Rome, to take away from the people the cuppe in the sacrament: for al∣though they sometime minister the cuppe to the people, yet they vse no con∣secration ouer it, neither giue it as any parte of the sacrament, Fulk. annotat. 1. Corinth. 4.10. sect. 4. They doe therefore offer great wrong to the people of God, in depriuing them of the one halfe of the communion.

Argum. 1. Iohn 6.53. Christ sayth, Except you eate the flesh of the Sonne of man and drink his blood, you haue no life in you. Here wee see both eating and drinking are ioyned together: Ergo, Christians ought to doe both. This place maketh strongly against our aduersaries, who doe expound it of the sacramental eating and drinking of Christ.

Argum. 2. Christ instituted the sacrament in both kinds, giuing charge and commaundement to all Christians in the same manner to celebrate it:

for he sayth, Drinke ye all of this. If our aduersaries answere, as they doe, that this was spoken to the Apostles: by the like reason they may say also, that when Christ sayd, Take, eate; he spake vnto his Apostles, and so the people shoulde neither receiue bread and wine, but the Ministers onely.

Agayne, Saynt Paul, the best expounder of our Sauiour Christ, declareth the right vse of the Lords Supper in both kindes for all Christians: for hee wri∣teth to the whole congregation, and Church of the Corinthians, not to the Pastors and teachers onely: and to euery Christian he sayth, Let a man ex∣amine himselfe, and so let him eate of this bread, and drinke of this cuppe, vers. 28.

Argum. 3. The Priest that saith Masse, you allow to consecrate and receiue in both kindes, because hee must expresse liuely the passion of Christ and the separation of his blood from his bodie in the same: Rhemist. an∣notat. Iohn. 6.58. By the same reason all the communicants ought to receiue in both kindes, because they doe all shewe foorth the death of Christ, and sheading of his blood in the sacrament: 1. Corinthian. 11.26. And seeing the cuppe is a signe of the blood of Christ shedde for remission of sinnes, Math. 26.28. for as much as the thing signified, that is, the remission of sinnes, in the blood of Christ, is common to all faythfull Christians, why should they not as well be partakers of the signe?

Argum. 4. This prohibition for lay men, not to receiue in both kindes, is but a late deuise of the Church of Rome, not past two hundred yeare olde, decreed no longer agoe then in the Councell of Constance, Fox. pag. 1150. yet after that, he Councel of Basile graunted the vse and libertie of the cup to the Bohemians, Fox. pag. 694.

Thus they take vpon them to ouer-rule mens consciences, now restray∣ning, now againe graunting libertie, binding and loosing at their plea∣sure.

In Augustines time there was no such separation of the cuppe from the bread: but both were indifferently vsed in the communion: Cum cibo & po∣tu, saith he, id appetant homines vt neque esuriant, neque sitiant,* 1.134 hoc veraciter non praestat, nisi iste cibus & potus, &c. As men by their meate and drink doe prouide, that they neither hunger nor thirst: so this spirituall meate and drink worketh the same effect in vs. Whereupon it followeth, that seeing in the sa∣sacrament is contained and signified the full and sufficient nourishment of our soules by the flesh and blood of Christ, it must needes be resembled by the outward full sufficient nourishment of our bodies, which is not by eating alone, but by eating and drinking.

THE NINTH QVESTION OF THE adoration of the Eucharist.

The Papists.

[error 124] IT was decreed in the Councel of Trent, that the Eucharist should be adored euen with the highest degree of worship, (Cultu latreiae) which is proper to God: that it should also be carried about in solemne processions, to be shew∣ed to the people, to bee worshipped and adored of them. And whosoeuer holdeth the contrary, they pronounce accursed, Trident. Concil. sess. 13. can. 6.

Argum. 1. Hebr. 1.6. Worship him all ye Angels. Ergo, Christ in the sacrament▪ and wheresoeuer else his person is, ought to bee adored of men and Angels, Rhemist. ibid. This Saint Paul meaneth, they say, by discerning the Lords bodie, 1. Corinth. 11.29. that is, adoring, worshipping it, and ma∣king prayers vnto it, Rhemist. ibid.

Answ. 1. We denie Christ to be present in the sacrament really, corpo∣rally, substantially: therefore it is not to be adored: 2. Although the body of Christ were present in that manner vnder the accidents of bread and wine, yet vnlesse Christ bee so present, that the elements or the accidents of the elements be ioyned and vnited vnto him in one person, as the God∣head and humanitie make but one person, hee is no more to bee adored, then God the father is to bee worshipped in the Sunne or Moone, in the which he is verily present. But to say that the visible formes and elements are ioyned in an hypostaticall vnion to Christ, as his humanity is to his Godhead, it is great blasphemie. 3. A reuerent estimation and discerning of the Lordes bodie we graunt in the sacrament; in preferring the elements before all other meates and drinkes, because of their mysticall signification, as wee preferre the mysticall washing in Baptisme before all other: but to kneele, holde vp the handes, and to worship a peece of bread, wee count it grosse and abominable Idolatrie.

The Protestants.

THat the sacrament is not to be adored with any godly worship, but onely to be duely reuerenced as an holy mysterie: thus wee prooue it by the worde of God.

Argum. 1. In the first instituting of the sacrament, the Apostles receiued it sitting, not kneeling, by taking of it, not lifting vp their handes to it. Ergo, they did not adore it, neither is it by vs to be adored.

Agayne Christ commaundeth vs, onely to Take, and eate and drinke,

and to doe all in remembrance of him: the sacrament therefore was appoyn∣ted to be eaten and drunken, not to be carried about, or to bee gazed vpon, or to be kneeled vnto.

Argum. 2. Christ, as we haue shewed, is no otherwise present in the Eu∣charist, then in Baptisme. But the water in Baptisme is not to be adored: Ergo, neither the bread in the sacrament.

Augustine did not so much as dreame of any adoration of the sacrament: A Cerere & Libero Paganorum dijs, longè absumus, quamus panis & calicis sa∣cramentum nostro ritu amplectimur: Wee doe not worship the heathenish Gods of corne and wine, Ceres and Bacchus, although after our manner wee embrace the sacrament of the bread and of the cuppe. His meaning is, that Christians do not worship bread and wine in the sacrament, as the heathen did, Cont. Faust.

In sacramenti sanctificatione & distributione existimo Apostolum propriè iussisse fieri 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 orationes, 1. Tim. 2.1. Quod verò quidam codices, non habent orationes, sed adorationes, non arbitror scienter interpretatum: In the consecra∣ting and distributing of the sacrament, I think the Apostle bade orations or prayers to be made, not as some doe vnlearnedly interpret, adorations or wor∣shippings, Epistol. 59. Ergo, hee approueth not the adoration of the sacra∣ment.

AN APENDIX, OR TENTH PART, whether the wicked doe receiue the bo∣die of Christ.

The Papists.

THe wicked, they say, doe in the sacrament eate the true flesh of Christ and [error 125] drinke his blood, though they be Infidels, and ill liuers.

Argum. They are guiltie of the bodie and blood of Christ, 1. Corinth. 11.27. How can they be guiltie of that, which they haue not receiued? And a∣gayne, by the vnworthy receiuing of no other sacrament, is a man made guiltie of the body and blood of Christ, but onely here: Ergo, the wicked are partakers of his body? Rhemist. annot. 1. Corint. 11. sect. 16.

Answere: 1. The wicked may be guiltie of the bodie and blood of Christ in vnworthy receiuing the sacrament, though Christ be not corporally pre∣sent: Euen as he that contumeliously receiueth the seale of the prince or abu∣seth his image, is guiltie of the Maiestie of the prince, though he haue not hurt his person. 2. He also may bee guiltie of the blood of Christ, that despiseth Baptisme, which he receiued as a signe of his washing in the blood of Christ. And so the Apostle sayth of wicked men, that fall away from Christian religi∣on, that they crucifie agayne to themselues the Sonne of God, Heb. 6.6.

Augustine also bringeth in Christ thus speaking to the wicked in the day of

iudgement, Grauior apud me est, peccatorum tuorum crux, in qua inuitus pen∣deo, quàm illa, in quam tuimisertus ascendi: the crosse of thy sinnes, whereby thou didst crucifie me, was more grieuous vnto me, then the Crosse, to the which for thy cause I was lifted vp: Serm. 181. cap. 7. de tempor. Thus we see, that wicked men by their sinfull life may crucifie Christ, though they can of∣fer no violence to his body.

The Protestants.

THat wicked men and Infidels, cannot in any sense be partakers of the true bodie and blood of Christ, thus it is prooued.

Argum. 1. By faith only are we made partakers of the bodie and blood of Christ: but this fayth the wicked cannot haue. The first part is proued out of the Gospell: He only that drinketh of the blood of Christ shall neuer thirst agayne, Iohn 4.14. He that shall neuer thirst, must beleeue in Christ, Iohn 6.35. Ergo, he onely that beleeueth doth drinke the blood of Christ. So Au∣gustine saith, Nolite parare fances, sed cor, non quod videtur, sed quod creditur, pascit: doe not prepare your iawes, but your heart, it is not that which is seene, but what is beleeued, that nourisheth: Ergo, Christ must bee receiued by faith: therefore Infidels or vnbeleeuers cannot receiue him.

Argum. 2. Whosoeuer eateth the flesh of Christ and drinketh his blood, shall haue eternall life, Iohn 6.54. But the wicked haue not eternall life: Ergo, they neither eate nor drinke Christ.

Augustine sayth, De mensa dominica sumitur quibusdam ad mortem, qui∣busdam ad vitam:* 1.135 res verò, cuius sacramentum est, omni homini ad vitam; nulli ad exitium, quicunque eius particeps fuerit: From the Lords table some doe receiue vnto life, some vnto death: but the thing, whereof it is a sacrament, wor∣keth in all to life, in none to death, whosoeuer are partakers of it. But the bo∣die and blood of Christ are the things signified in the sacrament: Ergo, whosoe∣uer receiueth them, hath life thereby; the wicked then receiue them not.

THE SECOND PART OF THIS CONTROVERSY, CONCERNING the Popish Masse.

THis part likewise comprehendeth diuers questions.

1 Of the diuers representations of the death and sacrifice of Christ.

2 Of the sacrifice of the Masse, the name thereof, and of the sacrificing priesthood.

3 Of the vertue and efficacie which they falsely ascribe to the Masse.

4 For whom the sacrifice of the Masse is auaileable: whether for the quicke and the dead.

5. Of priuate Masses.

6. Of the manner of saying and celebrating Masse.

7. Of the ceremonies which they vse in the idolatrous sacrifice of the Masse: some goe before: some are obserued in the celebration thereof.

8. Of the forme of the Masse, which consisteth partly of the Canon, and of the preface to the Canon, where we are to shew the foule and heretical blasphemies, which in great number are belched out by them in the Masse. Of these now in their order.

THE FIRST QVESTION OF THE DIVERS representations of the death of Christ.

The Papists.

THey are not contented with that one liuely representation of the death of Christ, which is exhibited in the Lords Supper, but they haue brought in [error 126] two more beside that, and so make three in all: the first, say they, is simplex re∣praesentatio, a simple and plaine representation of the death of Christ, which is done so often as the Sacrament is receiued: the second is Repraesentatio ad vi∣num, A liuely and full representation of Christs death: which they doe vse yearely to set forth by solemne gestures, apparell, and other ceremonies vpon Good Friday, as it is commonly called, before Easter, when they doe make no∣thing else but a Pageant play of the Sacrament: the third representation is al∣so a sacrifice beside, and that is the sacrifice of the Masse, Bellarm. de Missa. lib. 1. cap. 1. The Rhemists make a fourth representation beside, which is in the so∣lemne receiuing of the Communion at Easter: So then first, Christs death is shewed forth by the Sacrament of the Eucharist all the yeare long as it han∣geth in the pixe, or when it is carried to house the sicke, Catechism. Rom. pag. 408. Secondly, it is represented once in the yeere by their solemne Pageant vpon good Friday, when there is no Sacrament consecrated, but an histrionicall expressing by certaine gestures and actions, the manner of Christs crucifying. Thirdly, in the continuall sacrifice of the Masse, Christ his death is represented. And lastly, in the solemne receiuing at Easter: for then especially, the mysterie of Christ our Paschall lambe is commended to the people to be eaten with all sinceritie in the Sacrament: and so doe the Rhemist. expound that place of Saint Paul, Let vs keepe feast or holy day, not with the leauen of malitiousnes, 1. Cor. 6.8. literally applying it to the feast of Easter, Rhemist. in hunc locum.

The Protestants.

FIrst, we are taught by the word of God, that by eating the bread, and drin∣king of the cup in the Sacrament, not by gazing, looking, lifting vp, turning, hanging vp bread in pixes, or by any such meanes, but onely as we haue saide,

is the Lords death shewed forth and represented, 1. Corinth. 11.26. Wee ac∣knowledge therefore one onely Sacramentall representation of Christ, and no more in the Lords Supper: the sacrifice of the Masse we iudge to bee an abo∣minable idol, as afterward shall be shewed.

Secondly, it is a foule absurditie to make any representation of Christs death, by bare gestures, shewes, and actions of the bodie without any Sacrament, as they doe in their popish pageants vpon Christs Passion daye: for at that time there is no Sacrament consecrated, Eckius. cap. 15. But the Priest, by certaine ge∣stures and motions of the bodie, in bowing, bending, casting abroade his armes and such like, dooth resemble Christ crucified, Bellarm cap. 1. But to call this a liuely representation being done without a Sacrament, and the other in the Sa∣crament, simplicem repraesentationem, but a simple and plaine representation, is too great presumption: wherein they prefer their owne superstitious deuises, before the ordinance of Christ.

Thirdly, that place of Saint Paul is vnfitly applied to the celebration of Ester: Augustine expoundeth it far otherwise: Diem festum celebremus, non vtique v∣nam diem, sed totam vitam in azymis synceritatis & veritatis: Let vs keepe holy day, not one onely day, but all our life long, in the vnleauened bread of purenes and trueth. So then in Augustines iudgement, the Apostle had no rela∣tion to any certaine time, which he would haue kept holy: but to the refor∣mation of the whole life.

THE SECOND QVESTION, OF THE sacrifice of the Masse and the Priesthoode thereto belonging.

THE FIRST PART, OF THE name and terme of Masse.

The Papists.

[error 127] THere are diuerse opinions amongst them, concerning the originall of this name. Some say it is called Missa the Masse, Quia oblatio & preces ad Deum mittantur, Hugo, de S. Victore. Others, quod Angelus a Deo mittatur, quisacrificio assistat▪ Because an angell is sent of God to bee assistant at the Masse. Thom. Aquinas. 3. part. quaest. 83. artic. 4. Some, of the hebrue worde Missath, Deut. 16. which signifieth an oblation: Some, ex missis donarijs, & symbolis, of the giftes and offerings sent or put in before the Communion. But what beginning soeuer it had, they doe now generally take the Masse, for that solemne action, whereby the Sacrament is made a sacrifice, and offered vp to God. Bellarm. lib. 1. de missa. cap. 1.

The Protestants.

WE doe not greatly force vpon this name: for both the name and the thing is abolished from our hearts and mouthes; & we trust in God, wee shall neuer haue occasion to knowe it againe. But howsoeuer it is, this name Missa, Masse, cannot signifie any such thing as they pretend.

1 For it seemeth that Missa was deriued, à dimissione populi, of the dimis∣sion or sending away of the people: and so was taken generally for any con∣gregation assembled either to pray, or sing Psalmes, or for any other religious duetie: As yet to this day in the Dutch language (Messe) signifieth any solemne frequencie or congregation of the people. In this sense Cassianus vnderstan∣deth Masse, that is, for the dimission of the people:* 1.136 speaking of him that com∣meth not timelie to the howers of praier: hee would not haue him to en∣ter in, but stantem pro foribus congregationis missam praestolari debere: hee ought standing without the doores to waite for the misse of the congre∣gation.

2 Augustine taketh this word Missa generally for the leiturgie or seruice of the Church, as serm. de tempore 251. if that Sermō be Augustines. Sunt aliqui, & maximè potentes huius mundi, cum veniunt ad ecclesiam, non sunt deuoti ad lau∣des Dei celebrandas, sed cogunt presbyterū vt abbreuiet Missam: there are some, and commonly the great men of the world, which come not to Church with a∣ny deuotion to sing praises to God, but they constraine the presbyter or Mini∣ster to make short Masse. Here this word Masse signifieth the whole leiturgie, as singing of Psalmes, and praising God; not any sacrifice or oblation: for then he would haue said, Cogunt sacerdotem, not presbyterum, They constraine the priest, not the Minister. Wherefore as the sacrifice of the Masse is of no great antiquitie, so neither is the name in that sence.

THE SECOND PART, OF THE sacrifice of the Masse.

The Papists.

CHrist, they say, at his last Supper, did offer vp his owne bodie and blood in [error 128] sacrifice, vnder the formes of bread and wine, to God his father: and at the same instant made his Apostles, and their successors Priests, to offer vp his bodie ••n the Sacrament, Concil. Tridentin. sess. 22. cap. 1. And the same bodie which Christ offered vp vpon the crosse, is dayly offered vp by the ministerie of the Priests, the difference onely is in the manner of offering, Concil. Trident. ibid. c. 2. The eternitie & proper act of Christs Priesthood, consisteth in the offe∣ring & sacrificing of the body & blood of Christ in the formes of bread & wine in the Church, Rhem. Heb. 7. sect. 8. And we meane alwaies of Priest & sacrifice

taken in their owne proper signification, ibid. sect. 7. In the Eucharist then there is a true sacrifice of the very bodie and blood of Christ offered vp to God, by the hands of the Priest, in the formes of bread and wine, Bellarm. cap. 5.

Argum. 1. Christ is a Priest after the order of Melchisedech: but the pro∣per act of Melchisedechs priesthoode did consist in sacrificing in the formes of bread and wine: Ergo, the eternitie of Christs priesthoode standeth in the sacri∣ficing of his bodie and blood in those formes: there doth therefore still remaine a proper external sacrifice in the Church, Rhemist. annot. Hebr. 7. sect. 8. Bellarm. cap. 6.

Ans. 1. We confesse, that Melchisedech was a type of our Sauiour Christ, and that he was a Priest after Melchisedechs order: but not in any such respect, for offering in bread and wine: for the text saith, hee brought forth bread and wine, he offered it not: he brought it forth for the refreshing of Abraham, and those which were with him, Genes. 14.18.

2. He brought forth bread and wine, and not the formes onely of bread and wine, therefore your sacrifice in the formes onely is not after his order.

3. If Melchisedechs bringing forth of bread & wine were a sacrifice or ob∣lation, and a type of the like sacrifice to continue for euer in the Church, it must also haue been a propitiatorie sacrifice for the remission of sinnes, as they say the sacrifice of the Masse is, which was thereby signified: but there is no pro∣pitiatorie sacrifice for remission of sinnes, without shedding of blood, Hebr. 9.22. Therefore Milchisedechs act, being without blood, was no such sacrifice, and consequently none at all.

4. The Apostle to the Hebrues sheweth, wherein Christ was a Priest after Melchisedechs order, Heb. 7. First, in that Melchisedech was both king & Priest, verse 2. so is Christ. Secondly, in respect of the eternitie of his Priesthoode: we doe not reade either of the beginning of his dayes, or end of his life, nor of any change of his priesthoode, vers. 3. Al which is most truely verified in Christ. Thirdly, Melchisedech was a type of Christ, and his Priesthoode of Christs, because of the excellencie thereof aboue the Leuiticall Priesthoode: for Leui paide tithes in Abraham to Melchisedech, and therefore was inferi∣or, and was blessed of Melchisedech in Abraham, the lesse of the grea∣ter: so is the Priesthoode of Christ aduaunced farre aboue Aarons order. If in any other materiall point Melchisedechs Priesthoode had resembled Christs, as in this oblation of bread and wine, the Apostle would not haue omitted it.

5. Therein consisted the proper act of Melchisedechs priesthoode, for the which he receiued tithes of Abraham: but, as the Apostle saith, he receiued tithes, and blessed Abraham, Heb. 7.6. Ergo, the tithes were due not for any sa∣crifice which he offered, but for his blessing. The same therefore was the proper act of his Priesthoode.

Argum. 2. They alleage that place, Heb. 8.3. Euery high Priest is appoin∣ted to offer giftes and hostes, wherefore it is necessarie that he also haue some∣what

to offer. Christ then hath a certaine host in externall and proper manner, as other Priests haue, but this visible and externall act of sacrificing he doth not exercise now in heauen: therefore it must needes bee meant of the perpetuall oblation of his body and blood in the Church: for somewhat he must alwaies haue to offer, Rhemist. Hebr. 8. sect. 3.

Ans. 1. The Apostle saith not, that it is necessarie that Christ should still haue somewhat to offer in sacrifice: but that it was needefull for him to haue somewhat, which he had alreadie offered: for the verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth not the present tence, but the time past: whereby is vnderstoode the oblation which hee had already offered once, and which neede not bee repeated, Hebr. 7.27. For as herein hee is like to other Priests, that hee must haue somewhat to haue offered, so is he vnlike also in this, that they by reason of their infirmitie had need to offer often: but Christ our high Priest did it but once, as in that place the Apo∣stle sheweth.

2. The gift which the Apostle in this place attributeth to Christ,* 1.137 was his bodie, which hee calleth the true Tabernacle, which the Lord pight and not man. But that bodie of Christ, which they say is offered vp in the sacrifice of the Masse, is not of that nature: for it is made by the ministerie of man: for euery one of their sacrificing Priests is able to make the bodie of Christ: but this bo∣die, which Christ had to offer, was made onely by God, without the helpe of man, as the Apostle saith. Againe, say, if you dare, that the bodie which you of∣fer, is the true Tabernacle and temple of God: for then it would followe, that God dwelleth in temples made with hands, that is, by the ministerie of man, contrarie to the Scriptures: seeing you affirme that the bodie of Christ is no otherwise present but by the ministerie of the Priest. And what a goodly Ta∣bernacle is this for God, thinke you, which you shut vp in a pixe, and hang vp in your Churches? A mouse may eate it, the fire may consume it, corruption may take it: would God suffer his Tabernacle thus to be defiled? Wherefore vpon these premises we conclude, that what you offer in your popish sacrifice, can∣not be the proper gift belonging to Christes Priesthoode.

Argum. 3. The Apostle saith, Hebr. 13.10. Wee haue an altar, whereof they haue no power to eate, which serue in the Tabernacle. Ergo, we haue not onely a common table to eate meere bread vpon, but a verie altar in the proper sense to sacrifice Christs bodie vpon. Rhemist. annot. Hebr. 13. sect. 6.

Ans. First, the Apostle speaketh of the sacrifice of Christs death, whereof we are made partakers by faith: which they can reape no benefite by, which remaine in the ceremoniall obseruations of Leuiticall sacrifices. Christ there∣fore is our Priest, altar and sacrifice: for verse 12. the Apostle maketh men∣tion of the suffrings of Christ: he meaneth not then the Communion table, which is vnproperly called an altar, or any materiall altar beside, but the altar onely of Christs death. Secondly, if wheresoeuer in Scripture this worde (altar) is read, it must be taken for a proper materiall altar, we shall haue also a

material altar in heauen, Apoc. 8.3. which I am sure they wil not grant. Thirdly, the Apostle saith, We haue an altar, which is but one, whereas popish altars are many: it cannot therefore be vnderstoode of such altars.

The Protestants.

THat there are spirituall sacrifices remaining yet vnto Christians in the exer∣cise of religion, we doe verily beleeue, being so taught by the Scriptures: such are the sacrifices of praise and thankesgiuing, Heb. 13.15. The sacrifice of almes and distribution, verse 16. the mortifying also of the flesh, is a kinde of crucifying, and so a spirituall sacrifice, Galat. 6.14. And in this sense wee denie not, but that the Sacrament may be called a sacrifice, that is, a spirituall oblation of praise and thankesgiuing: but that there is a proper and externall sacrifice, as in the lawe of Goates and Bullocks, vpon the crosse of the bodie of Christ: so in the Eucharist, of the same bodie and flesh of Christ: we doe hold it for a great blasphemie, and heresie.

Argum. 1. The very flesh, and true naturall bodie of Christ, is not, as wee haue shewed before at large, in such carnall and corporall manner present in the Sacrament: therefore it cannot in the Sacrament be sacrificed, and offered vp.

Argum. 2. This sacrificing of the bodie and blood of Christ is contrarie to Christs institution: for he saith onely, Take yee, eate yee, drinke yee: he saith not, Sacrifice yee, or lift vp, and make an oblation of my bodie. Neither doe those wordes, hoc facite, doe this, giue them any power to sacrifice: for to whome he saith, Eate yee, drinke yee, to the same also he saith, Doe yee. Where∣fore, if doe yee, be as much as, sacrifice yee: all Christians, for whome it is law∣full to eate and drinke the Sacrament, by this rule haue authoritie to sacrifice. Againe, the words are, Doe this in remembrance. We remember things absent, and which are alreadie done and past: if then there be a present sacrifice in the Sacrament of the bodie of Christ, it cannot properly be said to be a memorie of his sacrifice.

Argum. 3. The Apostle saith, that Christ neede not to offer himselfe often, but that he hath done once in the end of the world, Heb. 9.26. And with one of∣fering, hath hee made perfite for euer them that are sanctified, 10.14. Ergo, Christ cannot be sacrificed againe: for that were to make his sacrifice vpon the crosse imperfect.

Bellarmine answereth: that the Apostle here speaketh of the bloodie and painefull sacrifice of Christ vpon the crosse, which was sufficient once to bee done: but this taketh not away the vnbloodie sacrifice, which is but an iteration of the former, whereby the fruite and efficacie of that first oblation is applied vnto vs, Bellarm. lib. 1. de miss. cap. 25.

Ans. First, the Apostle excludeth all manner iterations of the sacrifice of Christ, for otherwise, if Christ should now bee often howsoeuer sacrificed, the difference would not hold betweene the sacrifices of the lawe which were often

done, and the sacrifice of Christ, which was once to be performed: for their sa∣crifices were also in a manner iterations and commemorations of the sacrifice of Christ. The Apostle then thus reasoneth, They had many iteratiue and com∣memoratiue sacrifices of Christs death: Ergo, we haue not now. Secondly, that is but a foolish and false distinction of the bloodie and vnbloodie sacrifice, as they vnderstand it: for there can be no proper vnbloodie sacrifice of Christ, nei∣ther could he be offered vp, otherwise then by dying, Heb. 9.27.28. Therefore he is not offered vp in the Sacrament, because now he dyeth not. Thirdly, nei∣ther neede wee inuent a new kinde of sacrifice, for the application of Christs death: for to that end Christ hath appointed the preaching of the word, and in∣stituted the Sacraments: wherby the death of Christ with al the benefites there∣of, are most fruitefully applied vnto vs, Galath. 3.1. 1. Corinth. 11.26.

Argum. 4. Augustine in a certaine place allegorizing the parable of the prodigall child, thus writeth, Vitulum occidit,* 1.138 quando in sacramento altario memo∣riam passionis in mente renouauit: He slew the fat calfe, when hee renewed in the Sacrament of the altar the memorie of his passion in his minde. Hee calleth it the Sacrament, not the sacrifice of the altar: and it onely bringeth to our minde the memorie of Christs passion and sacrifice: there is then no oblation or sacri∣fice in the Sacrament, but onely a commemoration of Christs sacrifice, which we denie not.

AN APPENDIX OR THIRD PART, OF the name and office of Priestes.

The Papists.

AS they doe falsely teach and perswade, that there is yet remaining a proper [error 129] externall sacrifice for Christians vnder the Gospell, so also they maintaine a sacrificing Priesthoode. And further they say, that the Leuiticall Priesthoode was not translated into the sacrifice of Christ vpon the crosse, but is properly turned into the Priesthoode and sacrifice in the Church, according to Melchi∣sedechs rite, in offering vp the bodie and blood of Christ in the formes of bread and wine, Rhemist. annot. Hebr. 7. sect. 7. Wherefore they which minister vnder the Gospell, are worthilie called Priests: which word doth so certainely implie the authoritie of sacrificing, that it is by vse made the onely English of Sacerdos, Rhemist. act. 14. sect. 3.

The Protestants.

FIrst, we hold it to be a great blasphemie to say, that the Priesthood & sacrifice of Christ vpō the Crosse, is not that sacrifice or Priesthood into the which the old sacrifice & Priesthood was translated & changed. The Apostle proueth the contrary: for that sacrifice, whereby the new Testament is established, is that,

whereunto the old sacrifice and Priesthoode is translated: but this is done by the singular sacrifice of Christ, who is the suretie of a better testament, Hebr. 7.23. Ergo, his singular sacrifice vpon the crosse, is that whereinto the old Leuiti∣call sacrifices are changed, and no other. Againe the Priesthoode after Mel∣chisedechs order is that, into the which the old Priesthoode is changed: but the Priesthoode of Christ vpon the Crosse was after that order. Ergo. But here they are not ashamed to denie, that the sacrifice of Christ vpon the Crosse was after Melchisedechs order, but doe most impudently and blasphemously affirme, that it was after the order of Aaron, Heskin. lib. 1. cap. 13. And thus euery vile masse∣monger shall be more properly a Priest after Melchisedechs order, then Christ himselfe.

Secondly, none but Christ is a Priest after the order of Melchisedech: for vnto whome the Lord saide, Thou art a Priest for euer after the order of Melchi∣sedech, to him the Lord saith also in the same Psalme, Sit thou at my right hand, Psal. 110. But this cānot agree to any popish Priest: therefore not the other. A∣gaine, the Apostle maketh this difference betweene the Priesthoode of the lawe and the Gospell: because then there were many Priests, they being prohibited by death to continue: but Christ is the onely Priest of the New Testament, be∣cause he dieth not, Heb. 7 23.24. If they answer, as they doe, that although there be many Priestes, yet it is but one Priesthoode, because Christ concurreth with them in the actes of the Priesthoode, Rhemist.

We answer, first, Christ concurreth with his faithfull ministers in the actes of their Ministerie: but no such Priesthoode doe wee acknowledge. Secondly, so Christ concurred in the actes of the Leuiticall Priesthoode, and the sacrifices of the law that were rightly offered: wherefore this concurrence of Christ dooth no more take away the multitude of Priests in the Gospell, then it did in the lawe.

Thirdly, concerning the name of Priests in their sense, as it implieth an autho∣ritie of sacrificing, we vtterly abhor it: secondly, but as it is deriued of the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ which signifieth an Elder, we refuse it not, but wish rather, that it had not bin abused in cōmō speach to signifie popish sacrificers. Thirdly, as for the word (sacerdos) which may be englished a sacrificer, we finde it no where in the New Testament giuen to the ministers of the Gospell, and so much Bellar∣mine confesseth, cap. 17. And therefore vnfitly and vnproperly agreeth vnto them. If some of the fathers haue confounded the names of Sacerdos and (Pres∣byter) they are not to be commended. The word Sacerdos, a sacrificer, being a proper name of the Leuitical Priests, cannot properly be attributed to the Mi∣nisters of the Gospell. To conclude, this word (Priest) as it is the English of (Sacerdos) we doe not approue: but as it giueth the sense of (Presbyter) from whence it is deriued, we condemne it not: for so it signifieth nothing else but an Elder. If common vse of speech haue drawne it to a contrarie sense, it would be amended.

* 1.139Augustine saith, Sacerdotiū Iudaeorum nemo dubitat, &c. No faithful mā doub∣teth, but that the Priesthood of the law was a figure of the royall Priesthoode in

the Church, whereby all that pertaine to the bodie of Christ are consecrated. He acknowledgeth no other Priesthood abiding in the Church, then that whereby all Christians are made Priests, to offer spirituall sacrifices vnto God through Christ.

THE THIRD QVESTION, OF THE VERTVE AND efficacie falsely ascribed to the sacrifice of the Masse.

The Papists.

1. THey blasphemously affirme, that it is a sacrifice propitiatorie, that is, auail∣able [error 130] to obtaine, ex opere operato, by the very worke wrought, remission and pardon of all their sinnes. Trident. Concil. sess. 22. can. 3.

Argum. Christ himselfe sayth in the institution, This is my blood shed for you for the remission of sinnes: Ergo, the sacrifice of the Masse is auaileable for remission of sinnes, Bellarm. lib. 2. de miss. cap. 2.

The Protestants.

Ans. FIrst, Christ instituted no sacrifice, as we declared afore, but onely a Sacra∣ment in remembrance of his death and passion. Secondly, the Sacrament rightly administred, serueth to assure our faith of remission of sinnes by the death of Christ: but it doth not by it owne vertue conferre remission of sinnes, neither profiteth by the worke wrought: for the Apostle sayth, That without faith it is impossible to please God, Hebr. 11.6. wherefore no action is accepted of God not proceeding of faith.

Argum. The Apostle sayth, Where there is remission of sinnes, there is no more sacrifice for sinne, Hebr. 10.18. Seeing then remission of sinnes is fully obtained by the death and sacrifice of Christ, there can be no more sacrifice for sinne: Ergo, the Masse is no sacrifice for sinne.

The Papists.

2. THe sacrifice of the Masse is not onely propitiatorie for sinnes, but auaile∣able [error 131] to obtaine all other benefites, as peace, tranquilitie, health, and such like. Bellarm. cap. 3.

Argum. S. Paul willeth, That prayers and intercessions should be made for all men, especially for Kings, that we may leade a godly and a peaceable life, 1. Timoth. 1.1. These are the prayers which are made in the celebration of the Masse, Bellarm.

The Protestants.

Ans. FIrst, the Apostle speaketh generally of al prayers, made by whomsoeuer, as it appeareth, vers. 8. Therefore this place is vnfitly applied to the prai∣ers of Priests in the Masse. Secondly, this place proueth, that temporall benefites

are obtained by faithfull prayers, not by the sacrifice of the Masse, which S. Paul neuer knewe. Thirdly, Augustine indeed expoundeth this place of the publike prayers of the Church vsed in the administration of the Sacrament: for he cal∣leth it,* 1.140 Domini mensam, the Lords table, not the altar: he meaneth nothing lesse then your popish Masse

Argum. It is contrarie to the institution of Christ, to applie the Sacrament for any such temporall or external vse. It was ordained to be receiued in remem∣brance of Christs death, to assure vs by faith of remission of sinnes, and other spi∣rituall blessings: not to giue vs assurance of health, peace, life, prosperitie: for the obtaining of such blessings, according to the will of God, other meanes are appoynted. The ministerie of the Sacraments no more serueth for such vses, then the preaching of the word.

THE FOVRTH QVESTION, FOR WHOM THE sacrifice of the Masse is auaileable.

The Papists.

[error 132] FIrst, they affirme that Masse may be fayd and offered for all the liuing, yea for Pagans and infidels, for men absent as well as present: for Saint Paul wil∣leth prayers and supplications to be made for all men, 1. Timoth. 2.1. Bellarm. cap. 6.

Secondly, the sacrifice of the Masse is auaileable for the dead which are in [error 133] Purgatorie, Bellarm. cap. 7. Concil. Trid. sess. 22. can. 3.

[error 134] Thirdly, Masse may be rightly sayd in the remembrance and for the honour of Saints, with inuocation of them also in the prayers of the Church, Bellarm. cap. 8.

Argum. The Apostles taught the Church to keepe a memorie or inuocation of the Saints in this sacrifice, and that there should be speciall prayers for the dead: for these and such like were the things (no doubt) that S. Paul sayth he would set in order when he came, 1. Cor. 11.34. Rhemist. ibid.

Ans. 1. To the place out of Timothie we haue answered before, that it is vn∣derstood generally of all prayers made by the faithfull: neither doth it follow, it is lawfull to pray for all men, and therefore the Sacrament is auaileable for all men: for these are two diuers things: prayer is an effect of our faith, the Sacra∣ment is an instrumental or ministerial cause of our faith.

2. It is too great boldnes for you, without scripture, to affirme, that these su∣perstitious rites of yours were those very orders which the Apostle promised at his comming to establish: but either they were such as partained not to the ad∣ministration of the Sacrament, or were but accidentall orders meete for the Church of Corinth, and not necessarie for all times and places.

The Protestants.

FIrst, the Sacrament (for sacrifice we acknowledge none) is onely ordained for their comfort that doe receiue it: neither can one receiue the Sacrament for another, no more then he may be baptized in the stead of another.

Secondly, neither doth the celebration of the Sacrament profite the dead, as we haue shewed before, that it is in vaine to pray for them.

Thirdly, neither are the Saints, either then or at any other time to be prayed vnto, or either by this, or any other religious worship to be honoured.

Argum. All these superstitious obseruances are cleane contrarie and repug∣nant to the institution of Christ. First, he sayth, Take ye, eate ye, doe this: where∣fore to their comfort onely the Sacrament worketh, that doe receiue it, and are doers in that action: the benefite thereof then is not extended to the absent, but onely to the partakers. Secondly, the dead can feele no comfort by it, because they can neither eate nor drinke it, nor be doers therein. Thirdly, Christ sayth, Doe this in remembrance of me: he sayth not, in remembrance of Angels, A∣postles, Saints: but onely of me. Therefore it is contrarie to the institution to vse any commemoration of Saints in the Sacrament.

Augustine sayth, Quis offeret sacrificium corporis Christi, nisi pro ijs, qui sunt membra Christi? Who will offer the sacrifice of the bodie of Christ, but for the members of Christ? Lib. 1. de origin. anim. cap. 9. Therefore the Sacrament can not be celebrated for Pagans and Infidels, who are no members of Christ.

Againe, he sayth: Nos Martyribus non constituimus templa, sacerdotia, sacra aut sacrificia: We doe not erect either temples, priests, seruice or sacrifices to Martyrs, De ciuitat. dei. lib. 8. cap. 27. Ergo, it is not lawfull to vse the Sacrament for the honour of Saints.

THE FIFT QVESTION OF priuate Masses.

The Papists.

IF any man shall say, that priuate Masses, wherein the Priest alone by himselfe [error 135] doth communicate, are vnlawful, and therefore to be abolished, we pronounce him accursed, Concil. Tridentin. sess. 22. can. 8.

Argum. The sacrifices of the law were sacrifices, before the people did eate thereof: so the substance & making of a medicine is one thing, the ingredience, or taking of it, an other: Ergo, neither is receiuing part of the substāce or making of the sacrifice of Christs bodie, but a consequence only: therefore there may be a sacrifice and sacrament without it, Rhemist. 1. Corinth. 11. sect. 14.

Ans. First, we denie that there is any sacrifice in the Eucharist, but a Sacra∣ment onely: and therefore the comparison holdeth not betweene a sacrifice, which consisted both of oblation to God, and the participation of the people that offered, and the Sacrament which Christ in his institution offered not to God, but to his Disciples. Secondly, neither doth the similitude of a medicine conclude: for you cannot proue that the Sacrament not receiued hath vertue in it, as a medicine hath: for faith is requisite to the worthie receiuing of the Sa∣crament, which is not necessarie in the applying of a medicine: and yet it is not properly called a medicine, vnlesse being made, it be also applied, and being re∣ceiued doth heale.

The Protestants.

WE vtterly condemne the superstitious practises of popish priests, who doe vse to communicate alone in their Masses, the people standing by▪ gazing and looking vpon him: yea you might haue seene many Masses sayd in one Church at once, almost in euery corner one, no person being present for the most part, but the priest and his boy.

Argum. This priuate receiuing of the Sacrament is contrarie to the institu∣tion of Christ, who sayth, speaking to many, Take ye, eate ye, and diuide this a∣mongst you: there must be then a diuision and distribution. Saint Paul also sayth, We that are many are one bread and one bodie, in as much as we are par∣takers of one bread, 1. Corinth. 10.17. Ergo, many must communicate together· For the Apostle speaketh not of the mysticall communion of the faithfull in this place, which doe all make but one bodie in Christ, (for so we doe commu∣nicate with the Church by faith, not onely in the Sacrament, but without it) but of the Sacramentall communion of as many as receiue together: for how els can they be sayd to be partakers of one bread, or loafe, vnlesse they receiue toge∣ther.

Augustine sayth, that, Sacramentum benedicitur, sanctificatur, & ad distribu∣endum comminuitur:* 1.141 That the Sacrament is blessed, sanctified, and broken to be distributed: Ergo, where there is distribution, there must be many to receiue.

AN APPENDIX CONCERNING THE name of the Sacrament.

The Papists.

* 1.142THey vtterly mislike these names of the Sacrament, that it is called amongst vs the Lords Supper, or Communion: belike (say they) they will bring it a∣gaine to the Supper, or euening seruice, Rhemist. 1. Corinth. 11. sect. 6. And the name Communion, is as ignorantly vsed of them, thereby making the people beleeue, that many should communicate together, 1. Cor. 11. sect. 24. they should rather vse the names of the Eucharist, Masse, or Leiturgie.

The Protestants.

FIrst, for the name of the Lords Supper, we doe learne of S. Paul so to call it: When ye come together, (sayth he) this is not to eate the Lords Supper, 1. Corinth. 11.20.

Rhemist. The Apostle calleth their feasts of loue, which they were wont to make after the receiuing of the Sacrament, the Lords Supper, coenas dominicas, because they were made in the Lords houses, which were called Dominicae: he meaneth not the Sacrament.

Ans. First, there were then no such distinct places, as Churches, and Oratories for the seruice of God, which began to be built many yeeres after, but they as∣sembled together in their owne houses. Secondly, if their loue-feasts were called the Lords Suppers, it would followe that they neuer had them but at night, and that then also the Sacrament was celebrated about the time of their feasts, which must be at the eeuentide. But this, I think, they dare not affirme▪ that they celebrated the Sacrament at night: wherefore the Apostle cannot meane any other Supper, but that which was instituted by Christ, as it followeth, vers. 23.

Augustine calleth it the Lords Supper, Coenam manibus suis consecratam disci∣pulis suis dedit: His Supper being consecrated,* 1.143 he gaue with his owne hands to his Disciples. And although we sate not downe at that feast: Ipsam coenam tamē fide quotidie manducamus: Yet we eate that Supper daily by faith.

2. The name Communion, the Apostle also himselfe vseth: he calleth it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The communion of the bodie of Christ, 1. Corinth. 10.16: so doth Au∣gustine name it, Communionem corporis Christi. de ciuit. Det. 20. cap. 9.

3. As for the names of Eucharist, and Leiturgie, we mislike them not, being vnderstood in their own sense: but because they are Greeke and not vnderstood of the people, we vse them not. The horrible sacrilege of the Masse, is the cause also why we vse not that terme.

THE SIXT QVESTION, OF THE MANNER OF saying and celebrating Masse.

The Papists.

IT is not necessiarie that the Masse (or as we call it, the Sacrament) should be sayd or done in the vulgar and familiar speech, but for the greater reuerence,* 1.144 to be kept in the Latine tongue, they say, it is more conuenient: and that the words of consecration should not be vttered in a loud and audible, but in a soft and low voyce, Bellarm. cap. 11.12.

Argum. Christ for the space of three houres, being so long vpon the Crosse, vttered nothing in the hearing of the standers by, but 7. short sentences: Ergo, in the sacrifice of the Masse, it is not necessarie to vtter all in the hearing of the people, Ibid.

Ans. First, they haue not proued by this example, that the Priest should mut∣ter

and mumble to himselfe; but the contrarie rather: that either he must alto∣gether hold his peace, or els speake aloude; vnlesse they can shew that Christ spake some words secretly to himselfe. Secondly, we must not fetch the right vse of the Sacrament of our owne heads, from the example of Christs sacrifice vpon the Crosse: but we are commanded to resort for direction, to the institu∣tion in his last Supper, 1. Corinth. 11.23.

The Protestants.

FIrst, for the Sacrament or any other part of the seruice of God to be ministred in an vnknowne tongue, is contrary to S. Pauls rule, who would haue al things to be done in the Church to edifying, and in such sort that the vnlearned might say, Amen, 1. Corinth. 14.16. But the people cannot be edified by a language which they vnderstand not: nor yet can say, Amen vnto strange prayers. But of this matter we haue alreadie elsewhere entreated more at large.

Secondly, it is also contrarie to S. Pauls rule, that the Priest should mutter to himselfe, and not speake aloud in the hearing of the people: for he saith, Ye doe shew forth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, annuntiatis, preach or declare the death of Christ, so often as ye receiue it, 1. Corinth. 11.26. But they doe not annuntiare, that is, preach, set forth, and declare the death of Christ, that speake onely to themselues.

Augustine sayth, Populus cum episcopo orat, & quasi ad eius verba subscribens respondet,* 1.145 Amen: The people prayeth with their pastor, and subscribing to his words, say, Amen. But how can the people say, Amen, where nothing is heard, or subscribe in their hearts vnto it?

THE SEVENTH QVESTION, OF THE CEREMO∣nies which they vse in the idolatrous sacrifice of the Masse.

The Papists.

[error 138] SOme ceremonies goe before the celebration of the Masse, and they are of such things, as they haue alwaies in a readines for that impious seruice: such are the vestiments and apparel of the priest, the Albe, Chesil, Stole, Dalmatike, with such other: Altars, Altarclothes, Corporasses, Pixes, Paxes, Dishes, Candle∣stickes, Platters, Censers, water-pots: all these and the like trumperie ought of right to be vsed in the sacrifice of the Masse, the better to discerne the bodie of Christ, Rhemist. 1. Corinth. 11. sect. 18.

The Protestants.

FIrst, for diuers causes we doe condemne and reiect these superstitious vsages of the Papists: 1. Because of the superfluous & vnnecessarie number of them, fewer by a great deale may serue for the Communion to be kept, after Christs

institution: neither doe we reade, that Christ at his last Supper vsed any such, who notwithstanding would not haue left out any thing requisite and needfull for the Sacrament.

2. The superfluous and excessiue cost, in making so many Church vessels of gold and siluer, so many Masse garments of silke, fine linnen, embrodered with gold, pearle, & precious stones, was both an intolerable burthen to the Church, at whose charge such things were prouided, and a great deale more costly, then became the simplicitie of the Gospell.

3. Conuenient vessels and instruments, which are necessarie for the admi∣nistration of the Sacrament, with other seemely ornaments: as a decent coue∣ring for the Communion table, a cleane and hansome vessell to keepe the wine, a cup of siluer for the distribution, cleane linnen napkins for the bread: such in∣struments and ornaments of the Lords table we condemne not, but vse them our selues: yet none of them for such ends or purposes, as they pretend, to dis∣cerne the bodie of the Lord by them: as though they were ordained to waite and attend vpon the bodily presence of Christ, which they haue falsely imagi∣ned: but we vse them for decencie and order sake, and due reuerence, which is to be yeelded to so great mysteries.

In the Apostles time they had no consecrated Altars, but Communion tables, 1. Cor. 10.21. neither is it like that they vsed vessels of gold or siluer in the Lords Supper, when they had neither siluer nor gold in their purses, Math. 10.9. Wher∣fore such things are not necessarie for the discerning of the Lords bodie.

The Papists.

2. THere are other ceremonies, which they obserue and vse in the very action it selfe and celebration of the Masse: as the diuers gestures of the Priest, to lift vp his eyes, and cast them downe againe, and to lift them vp the second, the third time: sometime to cast abroad his hands, to close them againe, to warble with his fingers, to bow, to bend, to ducke, to turne on this side and on that, now on the right hand, againe on the left: to sigh, to smite vpon his breast, to lift vp the Chalice, and shew it to the people, and set it downe againe: as also the diui∣ding of the host into three parts, which signifie three parts of the Church, in hea∣uen, in earth, and in purgatorie: the rinsing of part thereof in wine, and eating part drie, the washing of his fingers before consecration: kissing of the altar, the patten, the booke, the paxe: sprinkling of holy water, censing of odors, cros∣sing the chalice, the bread, their mouth, breast and face, which signe of the crosse they make aboue twentie times in one Masse while: Adde also vnto these, their tedious & yrksome songs, the rude noyse and vnedifying sound of strange instruments, and the whole course of their Masse musicke set forth in a strange language, and endited to the honour of Saints. All these superstitious rites, with diuers more, vaine, vnfruitfull, abominable, they notwithstanding with force and maine defend and maintaine, Bellarm▪ lib. 2. de missa. cap. 14.15. Concil. Trid••ntin. sess. 22. ca••. 7.

The Protestants.

1. THis multitude of humane inuentions, agreeth not with the institution of the Lords Supper: for we reade not of any such kissing, kneeling▪ becking, bowing, or the like ridiculous gestures to haue been vsed, when our Sauiour in∣stituted the Supper, nor afterwards by the Apostles to haue been practised▪ wherefore wee contenting our selues with the plaine institution of Christ, doe worthily reiect all such toyes.

2. Most of these gestures are impious, and tend to idolatrie in the adoration of bread and wine, which are but creatures: and they are all friuolous and hy∣pocriticall, stealing away true deuotion from the heart, and making men to rest in the outward gestures of the bodie. Augustine sayth very well: Corpus geni∣bus flexis prosternis, collum curuas in oratione, video vbi iaciat corpus, sed quaero v∣bi volitet animus? Thou bowest the knee, bendest thy bodie in prayer stretchest out thy necke, I see where thy bodie lieth: but what is become of thy soule?

3. Concerning Church songs and Musicke, Augustine thus writeth: S••briè Psallimus in Ecclesia diuina cantica Prophetarum:* 1.146 We sing treatably and sober∣ly in the Church the diuine songs of the Prophets. Two conditions he requireth: first, that we sing holy Psalmes taken out of the scriptures. Secondly, that they be sung treatably and distinctly: Etiam illic (sayth he) si sonum non sensum libi∣do audiendi desideret,* 1.147 improbatur: Euen in good songs, if we follow the sound, not the sense, it is to be discommended: but in popish songs neither of these conditions is kept: for both the dittie, for the most part, is idolatrous, stuffed with inuocation and adoration of Saints, and the note is so diuided and drawne out in length, that nothing can be vnderstood.

THE EIGHT QVESTION OF THE FORME OF THE Masse, which consisteth partly of the Canon, partly of such things as are rehearsed before and after the Canon.

THE FIRST PART OF THE PRAIERS WHICH goe before the Canon of the Masse.

WE doe not vtterly condemne whatsoeuer is sayd or sung in their Leiturgie or Masse: for as they haue their introite, so we doe bid the people, after due preparation, in our Communions to draw neere. We haue also our Confi∣teor, a confession of sinnes to be said before the Communion. Other formes also, which haue been vsed of ancient time, we doe not refuse: as Dominus vobiscum, The Lord be with you: Kyrieeleson, Lord haue mercie of vs: Sursum corda, Lift vp your hearts: with Alleluia, praised be God, and Sanctus, Sanctus, holy, holy: and Gloria in excelsis, Glorie be to God on high: the preface also to the Com∣munion, Verè dignum, & iustum est, It is meete, right, and our bounden duetie:

And we vse also the Lords praier after the distribution. These formes we mislike not, vsing the same our selues, which notwithstanding we borrowe not from them, but from the ancient and purer ages of the Church. But the corruptions, additions, immutations, which are vsed by them in these prefaces to the Masse, we doe vtterly condemne, as their introite and confiteor, is stuft full of idolatry, and inuocation of Saints: their Kyrieeleson is 9. times repeated in an vnknown toung Eleuation and adoration was brought in by Pope Honorius, anno. 1222. the Agnus was deuised by Pope Sergius, ann. 700. the Pax by Innocentius, plura apud Foxum. p. 1403.

THE SECOND PART, OF THE Canon of the Masse.

The Papists.

1. FIrst, the forme of their Masse they haue (they say) by tradition from the A∣postles: [error 139] Rhemist. 1. Cor. 11. sect. 22.

The Protestants.

THeir owne authors doe testifie, that euery patch of their Masse was thrust in by Popes later then the Apostles: as by Leo the 1. Gregory the 1. Gregory the 3. Innocentius the 3. Honorius the 3. with many other: yea, Gregory the 1. confesseth, that one Scholasticus made the most part of the Canon. Ergo, it was not deuised by the Apostles. Bellarmine answereth, that Gregory setteth not downe any one man, by this name Scholasticus, but meaneth generally some notable learned man: and in this sense S. Peter, saith he, which was the author of the Canon, may be called Scholasticus, Bellarm. cap. 19.

Ans. This deuise of the Iesuite is rather to be laughed at, then to be confuted: who euer heard before, that S. Peter and the other Apostles were Scholastici, Schoolemen? what is this els, but to set the spirite of God to schoole, in saying that the Apostles being men endued with the holy Ghost, were brought vp in Schooles? Againe, Gregory findeth fault with the said Scholasticus, that in com∣posing the Canon, he would put in his own praiers, and leaue out the Lords praier: but if this Scholasticus had beene Peter, I think Gregory would not haue beene so bolde, as to haue rebuked him.

The Papists.

2. THe Canon of the Masse (they say) is perfect and absolute,* 1.148 voide of all er∣ror, and therefore not to be changed or abrogated, Concil. Trident. sess. 22. can. 6. Bellarm. cap. 21.

The Protestants.

BVt we on the contrary side, more truly and agreeably to Scripture, doubt not to say, that there can be nothing more corrupt, abominable, fuller of all impiety, heresie, lying, then is their idolatrous sacrifice of the Masse: as it shall now more particularly appeare, by the collection of the seuerall errors.

THE ERRORS AND BLASPHEMIES that are to be found in the Canon of the Masse.

1. THe Priest speaking of the bread and wine, thus saith,

Which we offer vnto thee for thy holy Catholike Church: and againe afterward, Which we offer for the redemption of their soules.

What great blasphemie is this, to offer bread & wine for the redemption of the Church, for the which Christ in great loue offered vp himselfe?

2. The Priest saith, Worshipping the memoriall of the Virgine: But Christ in∣stituted the Sacrament to be kept in remembrance of himselfe, and not for the worship of Saints.

3.

By whose merites and praiers, namely of the Saints, grant we may be de∣fended.

Thus the merites and praiers of Christ are excluded.

4.

We beseech thee (saith the Priest) to receiue this oblation, which we beseech thee in all things to make blessed:

Heere the Priest is made a mediator betweene Christ and his Father: desiring God to sanctifie the body & blood of his sonne.

5. Who the next day afore he suffered: But the Scripture saith, The same night, For this is my body:

Heere they haue put in enim, of their owne, and left out, quod pro vobis datur. Such is their boldenes, that they are not ashamed to change the words of our Sauiour Christ.

6. He saith further:

The holy bread of eternall life, which vouchsafe thou with a pleasant countenaunce to beholde:

The bread of eternall life is Christ him∣selfe, if this be he, how dare ye presume to offer him vp to his Father?

7.

As thou didst vouchsafe to accept the righteous giftes of Abel, and the sa∣crifice of Abraham.

Heere the sacrifice of Christ is compared to the sacrifice of beastes: and the Priest seemeth to attribute as much efficacie to the one, as to the other.

8.

And the holy sacrifice which thy high Priest Melchisedech did offer vnto thee.

This is a plaine vntruth, and a flat lie, as we haue shewed alredy, that Melchisedech sacrificed bread and wine.

9.

Command thou these to be brought by the hands of thy holy Angell, vnto the high altar in heauen.

What an absurd thing is this, that he should desire that to be carried into heauen which he eateth and deuoureth? And if this be the body of Christ, what need the help of an Angell to carry it vp to heauen? is not Christ able to lift vp his own body? or what need that to be conueied to heauen, which was neuer from thence?

10.

As many of vs as shall receiue thy Sonnes body and blood:

And yet for the most part none receiue but the Priest: and when the people doe communicate, the wine they haue not: how then can he say, As many?

11.

Remember, O Lord, the soules of thy seruants, which rest in the sleepe of peace, and graunt them a place of refreshing and rest:

Heere is an other error con∣trary to the Scriptures in praying for the dead, and the praier also is contrary to it selfe: for first he saith, they rest in peace, and yet afterward praieth for their refreshing.

12.

Vouchsafe to giue some portion with thy Saints:

And why doth he not ra∣ther pray to be admitted to the fellowship of Christ?

13.

Deliuer vs by the blessed intercession of the Virgine:

What then is be∣come of Christs mediation and intercession?

14.

Let this mingling together of the body and blood of our Lord Iesus Christ, be vnto me saluation of minde and body:

Then is not Christs blood shed vpon the Crosse the full sufficient and perfect saluation of mankinde, if there be an o∣ther saluation beside.

15. Grant me so worthily to take this holy body and blood, that I may merite to receiue forgiuenes of sinnes:

O sinfull man, how canst thou merite that which is Christs onely gift?

16.

Let the priest bow himselfe to the host, saying, I worship thee, I glorifie thee, I praise thee:

What monstrous Idolatry is this, thus to worship a piece of bread?

17.

Let this communion purge vs from sinne:

If they meane the principall purging of our sinne, so doth Christ onely purge vs, Heb. 1.3. If they vnderstand the instrumental meanes of our purgation, so are we purged and iustified onely by faith, Rom. 3.28.

18.

Respect not my sinnes, but the faith of thy Church

: By this reason one may be profited by an others faith: which is contrary to the Scriptures: the Iust shal liue by faith: his owne, and not an others.

19.

Let vs worship the signe of the Crosse:

What I pray you wil not these Ido∣laters worship?

20.

Let this sacrifice which J haue offered, auaile to obtaine remission of sinnes:

If the Masse be auaileable for this end, wherefore then died Christ?

Thus we see with how many and what great and horrible blasphemies this popish, nay rather, diuelish canon of the Masse is stuffed: indeede it is an epitome and abridgement of Papistrie, the marrow, sinewes, and bones of their idolatrous profession: yea the very darling of the popish Church: it is the very proper badge and marke of a papist. He that hateth the Masse, hateth the whore of Babylon: he that loueth the Masse, cannot loue the truth.

If then I should be demaunded at once, which of all popish blasphemies and heresies I thinke most abominable, contrary to the faith, and to be abhorred of all good christians: (though I know that there are many of this kinde) yet I would redily answere the Masse: the inuention whereof, I am wel assured, can∣not be ascribed but to the deuil himselfe, the author of all lies and blasphemies.

I conclude therefore with that saying of Gregorie, as he said concerning the word, Antichristus: so may I in as good sense of this word, Missa, as it is now vnderstoode of Papists. Si spectes quantitatem vocis, duae sunt syllabae; si pondus iniquitatis, est vniuersa pernicies. If you marke the quantitie of the word, it standeth but of two syllables: but if we respect the waight of iniquitie, it containeth all impietie and vngodlines.

Soli Deo immortali Patri, Filio, cum Spiritu sancto sit honor et imperium sempiternum.

Notes

• * 1.1

  Fulk. ibid.
• * 1.2

  Haeres. 5.
• * 1.3

  Fulk. Apo. ••. sect. 2.
• * 1.4

  1. Tim. 2.
• * 1.5

  Haeres. 6.
• * 1.6

  Haeres. 5.
• * 1.7

  Haeres. 7.
• * 1.8

  Haeres. 8.
• * 1.9

  Haeres. 9.
• * 1.10

  De ciuitat. dei. lib. 18. cap. 35.
• * 1.11

  Haeres▪ 11.
• * 1.12

  Isay. 50.11.
• * 1.13

  Haeres. 15.
• * 1.14

  Theodor.
• * 1.15

  Lucan.
• * 1.16

  De cura pro mortuis cap. 3.
• * 1.17

  De cura pro mort. cap. 9.
• * 1.18

  De cura pro mortuis epilog.
• * 1.19

  De cura pro mortuis cap. 2.
• a 1.20

  Apocal. 14.13.
• o 1.21

  Rhemist. Luk. 20. sect. 3 af∣firme that some Saints shall be a∣boue the Angels.
• * 1.22

  Tractat. in Iohan. 110.
• * 1.23

  Fox. pa. 579
• * 1.24

  Fox p. 1054
• * 1.25

  Fox. page. 1199.
• * 1.26

  De tempor. Sermo. 7.
• * 1.27

  Serm. 10. Sermonū 17.
• * 1.28

  De cum pro mortuis
• * 1.29

  August. li. 4 de ciuita∣te dei. ca. 8.
• * 1.30

  Lib. 3. cap. 2 de animae origine.
• * 1.31

  Tractat. in Iohan. 71.
• o 1.32

  Bellarm. lib. 1. de sanctor. beati. ca. 20.
• * 1.33

  Epiphan. epist. ad Iohann.
• * 1.34

  in Psal. 96.
• * 1.35

  Fox p. 815. artic. 7.
• * 1.36

  Fox. p. 850.
• * 1.37

  pag. 984.
• * 1.38

  in Psal. 113
• * 1.39

  In Psal. 118 Cont. 26.
• * 1.40

  In Iohann. tract. 43.
• * 1.41

  Lib. senten∣tiar. Augu.
• * 1.42

  De ciuitat. Dei, lib. 8. cap. vlt.
• * 1.43

  In Psal. 93.
• * 1.44

  In Psal. 105 part. 2.
• * 1.45

  Epistol. 119
• * 1.46

  Epistol. 119 cap. 18.
• * 1.47

  2. Pet. 1.18.
• * 1.48

  De ciuitat. dei. 19.7.
• * 1.49

  De tempor. ser. 36.
• * 1.50

  In Psal. ••2. part 1.
• * 1.51

  August. de tempor. ser. 154.
• * 1.52

  Epistol. 86.
• * 1.53

  August. cont. Faust. 18.5.
• * 1.54

  In Psal. 93.
• * 1.55

  Concil. Aurel. 4. c. 1. Tolet. 10. cap. 1.
• * 1.56

  Cont. Fau∣stum lib. 2. cap. 21.
• * 1.57

  Ex Tile∣mann. loc. 28.
• * 1.58

  Tilemann. loc. 26.
• * 1.59

  De diuers. serm. 47.
• * 1.60

  Ad fratres in eremo. serm.
• * 1.61

  De tempo∣re Serm. 7.
• * 1.62

  In. Psal. 90. praefat.
• * 1.63

  Euseb. lib. 5 cap. 26.
• * 1.64

  Epiphan. Heres. 75.
• * 1.65

  Serm. de temp. 62.
• * 1.66

  Euseb. lib. 5 cap. 18.
• * 1.67

  Fox. p. 867.
• * 1.68

  Durand. lib. 6. cap. de alijs ieiunijs.
• * 1.69

  De morib. Manich. 2. cap. 13.
• * 1.70

  De tempor. serm. 62.
• * 1.71

  De tempor. serm. 64.
• * 1.72

  Fox. pag. 1043.
• * 1.73

  pag. 1048.
• * 1.74

  pag. 1184.
• * 1.75

  Fox. pag. 1110.
• * 1.76

  Serm. de tempor. 62.
• * 1.77

  Fox. p. 801.
• * 1.78

  Fox. p 800.
• * 1.79

  De sanct. virginit. cap. 4.
• * 1.80

  In Psal. 34. conci. 2.
• * 1.81

  De sanct. serm. 35.
• * 1.82

  De sancta virgine cap. 3.
• * 1.83

  Serm. 35. de assumpt. Mariae.
• * 1.84

  De sancta▪ virginit. serm. 35.
• * 1.85

  Fox. p. 800.
• * 1.86

  Cont. Par∣men. lib. 2. cap. 8.
• * 1.87

  De doctri. Christian. lib. 4. cap. 5.
• * 1.88

  Cont. Do∣nat. de bap∣tis. li. 6. ca. 25
• * 1.89

  Tractat. in Iohan. 80.
• * 1.90

  Tractat▪ 5. in Iohan.
• * 1.91

  De Baptis. cont. Do∣natist. lib. 4. cap. 24.
• * 1.92

  Tractat. in Epist. Iohā. 6.
• * 1.93

  De tempor. serm. 53.
• * 1.94

  De symbol. lib. 3. cap. 9.
• * 1.95

  De diuers. serm. 9.
• * 1.96

  Bez. Matth. 3. vers. 11.
• * 1.97

  Tract. in Epistol. Iohann. 6.
• * 1.98

  Cont. 1. Epistol. Pelag. lib. 4. cap 4.
• * 1.99

  In Psalm. 64.
• * 1.100

  Homil. 23.
• * 1.101

  De animae origin. lib 1 cap. 9.
• * 1.102

  Lib. 2 cont. Parmen. cap. 13.
• * 1.103

  De baptis. cont. Dona∣tist. lib. 4. cap. 24.
• * 1.104

  De pecca. merit & remiss. lib. 1. cap. 26.
• * 1.105

  Fox Marty∣rol. p. 861. col. 1. editi∣on. 4.
• * 1.106

  Decret. de original. peccat.
• * 1.107

  Ephes. 5.26.
• * 1.108

  Cont. Pelag. lib. 2. cap. 2••.
• * 1.109

  Bellar. lib. 1 de baptis. cap. 15.
• * 1.110

  Cont. Petili. lib. 3.55.
• * 1.111

  De Baptis. cont. Do∣natist. lib. 5. cap. 14.
• * 1.112

  Epist. 119 cap. 19.
• * 1.113

  Fox. 113••. articul. 1. sex articul.
• * 1.114

  Tract in Iohan 26.
• * 1.115

  In Psal. 98.
• * 1.116

  Aug. cont. Adimant. cap. 12.
• * 1.117

  cap. 2. lib. 1.
• * 1.118

  Rhemist. 1. Cor. 10. sect. 5.
• * 1.119

  Ad Dar∣dan. epistol. 57.
• * 1.120

  Fox. p. 1152
• * 1.121

  Epistol.
• * 1.122

  Commen∣tar. in Psal. 3
• * 1.123

  114. Error.
• * 1.124

  23.
• * 1.125

  Cōt. Faust. lib. 20. cap. 11.
• * 1.126

  Epistol. 57.
• * 1.127

  1 Cor. 11.24.26.
• * 1.128

  De ecclesi. dogmatib. cap. 54.
• * 1.129

  De consen. Euangel. li. 3. cap. 13.
• * 1.130

  De cōnse∣crat. distin. 2. in glossa.
• * 1.131

  Cont. 2. epi. Pelag. 3.3.
• * 1.132

  Epist. 118. cap. 7.
• * 1.133

  Lib. 1. cap. 27.
• * 1.134

  Tract. in Iohan. 27.
• * 1.135

  Tract. in Iohan. 26.
• * 1.136

  De cano∣nicis orat. lib. ••. cap. 7.
• * 1.137

  Vers. 2.
• * 1.138

  Ad fratres in erem. serm. 27.
• * 1.139

  Quaest. euangelicar. lib. 2. quaest. 40.
• * 1.140

  Epistol. 59.
• * 1.141

  Epistol. 59.
• * 1.142

  136. Error.
• * 1.143

  In Luk. ser. 33.
• * 1.144

  137. Error.
• * 1.145

  Cont. Par∣menian. lib. 1. cap. 7.
• * 1.146

  Epistol. 119 cap. 19.
• * 1.147

  Cont. Iu∣lian. lib. 4.14.
• * 1.148

  140. Error.