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 perpetuall 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 represented 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 penance 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 admitted for they had but two ordinary sacraments Circumcision and the Paschall 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 significations 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 dormientis 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 another 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 excellent 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 otherwise 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 question 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 quod in ecclesia lectiones quotidie auditis panis quotidianus est the Eucharist or sacrament 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 namely 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 indifferently in most high accompt thus it is prooued Argum. 1 They are both commaunded and instituted by the same authoritie of our Lord Iesus Christ neither is one by the first institution aduanced 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 promises 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 sacraments 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 assertion they vtterly mislike Bellarm. lib. 2. de sacram cap. 2. Whereby it appeareth 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 equiualent to
life or quickening to bee made a true and right faith The words then are thus to be read and distinguished So faith without works is dead that is this kinde of faith which neither worketh nor euer shall Not thus Faith is dead without workes as though a true faith were quickened by works But euen as the bodie is dead hauing neither soule nor the operations thereof life motion sense so this vaine speculatiue kinde of faith is dead both wanting the spirite and soule that is hauing not one sparke of true faith neither the operations and fruites thereof which a liuely faith sheweth by loue as the soule worketh life and motion in the bodie for a liuely faith can neuer bee without workes And a dead faith will neuer haue workes but remaineth dead for euer Wee must not therefore thinke that it is one and the same faith which sometime is dead without workes and againe is made aliue and quickened when workes come But wee must vnderstand two kindes of faith one altogether voide of good workes which is onely a faith in name and a verie dead faith Another is a liuelie faith alwaies working and this can neuer become a dead faith so neither can the other bee euer made a liuelie faith Argum. That charitie is not the forme or any cause of faith but the effect rather and fruite thereof we doe learne out of the word of God Christ saith Iohn 3.18 Hee that beleeueth shall not bee condemned but is alreadie passed from death to life Iohn 5.24 Faith then is able to saue vs and alone iustifieth vs before God without loue which alwaies foloweth a true faith but is not ioyned or made a partner with it in the matter of iustification But faith could doe nothing without the forme thereof Ergo charitie is not the forme of faith Saint Paul also faith Faith which worketh by loue Galath 5.6 The being and substance of faith is one thing the working another Loue onely concurreth with faith in the working it is no part of the essence or being of faith August Ea sola bona opera dicenda sunt quae fiunt per dilectionem haec necesse est antecedat fides vt inde ista non ab istis incipiat illa Those onely are to bee counted good workes which are wrought by loue faith of necessitie must goe before for they must take their beginning from faith and not faith from them Faith then goeth before loue that worketh therefore loue is not the forme of faith for forma prior est re formata the forme should goe before the thing formed THE FOVRTH PART HOW MEN are iustified by faith The Papists WEe are saide to bee iustified by faith because faith is the beginning error 81 foundation and the roote of iustification Concil Triden sess 6. cap. 8. Faith then by their sentence doth not fully iustifie the beleeuer but is the beginning way and preparation onely to iustification Andrad ex Tilem de fide err 11. Rhemist Rom. 3. sect 3. The Protestants FAith is not the beginning onely of our iustification but the principall and onely worker thereof neither are wee iustified in part or in whole by any other meanes then by faith Argum. He that is at peace with God is fully and perfectly iustified his conscience cleared and his sinnes remitted But by faith wee haue peace of conscience Ergo by faith wee are fullie and perfectly iustified Rom. 5.1 The Scripture also faith The iust man shall liue by faith Rom. 1.17 But wee liue not by iustification begun onely but perfited and finished Ergo our full iustification is by faith Augustine vpon these words Iohn 6.29 This is the worke of God that yee beleeue c. Si iustitia est opus Dei quomodo erit opus Dei vt credatur in eum nisi ipsa sit iustitia vt credamus in eum If iustice or righteousnes bee the worke of God how is it the worke of God to beleeue in him vnlesse it be righteousnes it selfe to beleeue in him See then it is not initium iustitiae credere sed ipsa iustitia it is not the beginning of iustice to beleeue but iustice and righteousnes it selfe THE FIFT PART WHETHER faith bee meritorious The Papists BY faith we doe merite eternall life Catechis Roman p. 121. ex Tilemann de error 82 fide err 20. Rhemists also ascribe meriting to faith Rom. 3. sect 3. Argum. Faith is a worke Ergo if we be iustified by faith wee are iustified by workes and soe consequently by merite The Protestants Ans. FAith in deed is a worke but not any of our owne works it is called the worke of God Iohn 6.29 God doth wholly worke it in vs Ergo wee cannot merite by it Argum. Saint Paul saith Ephes. 2.8 By grace are you saued through faith not of yourselues for it is the gift of God not of workes least any man should boast himselfe Faith then is no meritorious cause of our iustification but onely an instrumentall meanes whereby we doe apprehend the grace of God offered in Christ God giueth both faith and the end of faith Vtrumque Dei est as Augustine saith quod iubet quod offertur Beleeue and thou shalt be saued both come of God the thing commanded that is faith and the thing offered namely saluation Ergo all is of grace THE SIXT PART WHETHER to beleeue bee in mans power The Papists RHemist Act. 13. sect 2. giue this note that the Gentiles beleeued by their error 83 owne free will though principallie by Gods grace therefore to beleeue partly consisteth in mans free will though not altogether this is their opinion The Protestants FAith is the meere gift of God Ephes. 2.8 and wholly commeth from God it is not either in part or whole of our selues Argum. Rom. 11.36 Of him through him and for him are all thinges Ergo fidei initium ex ipso neque hoc excepto ex ipso sunt caetera Therefore saith Augustine the beginning of our faith is of him vnlesse wee will say that all things else are of God this onely excepted And afterward hee sheweth that our faith is wholly of God not part of him part of our selues Sic enim homo quasi componet cum Deo vt partem fidei sibi vendicet partem Deo relinquat So man shall as it were compound with God to chalenge part of faith to himselfe and leaue part for God THE SEVENTH PART WHEther faith may be lost The Papists error 84 A Man may fall away from the faith which once truely he had as Saint Paul saith of some They had made shipwrack of faith 1. Timoth. 1.19 Rhemist ibid. Ergo true faith may be lost The Protestants Ans. THe Apostle saith Some hauing put away a good cōscience made shipwrack of faith Such a faith in deed that hath not a good cōscience may be lost for it is not a true liuely faith but a dead fruitelesse faith Argum. But hee that once
new Edition and he preferreth it in some places before other translations but is farre of from making it authenticall and so are we these are the Iesuites arguments De verb. Dei lib. 2. cap. 10. and some of our Rhemists in their Preface to the new Testament Some of our Argumentes are these for it is not necessarie to repeat all and it were to long 1 If the Latin translation be authenticall as it was decreed in the Councel of Trent then it must haue bene so from the beginning so soone as there was any Latin translation for the Councell had not authoritie to make that authenticall which was not but onely to declare it so to be But the Latin translation for the space of 600. yeares after Christ was not receiued as authenticall for we finde that the Latin writers as Lactantius Hilarius Ambrosius Hieronimus Augustinus and others did not vse the same Latin translation Ergo this vulgare Latin hauing not bene alwayes since it was extant authenticall why should it now begin 2 That Edition which was made and framed and first writtē by the Prophets Apostles Euangelistes is to be preferred before that which was not cōpiled by any Prophet or Apostle But such are the Hebrue in the old Testament and the Greeke Edition in the new by the confession of our aduersaries Bellarmin cap. 7. lib. 2. Such is not the Latin for it is vncertaine by whom it was written for the Iesuite confesseth that it is not all of Hieromes Edition as the booke of the Psalmes Wisedome Ecclesiasticus the Machabees which they thinke were not translated by Hierome But let vs graunt that the whole was of Hieromes doing yet was he no Prophet nor Apostle saith he Aliud est vatem esse aliud interpretem it is one thing to be a Prophet another to be an interpreter Wherefore it is no reason that Hieromes or whose translation els soeuer should be receiued before the writings of Prophets and Apostles But say our aduersaries if we had a perfect copie of the Hebrue Greeke editions we cōfesse they were to be preferred but now they are full of faults and greatly corrupted We aunswere First the Iesuite him selfe disputing against Canus and Lindanus two Archpapistes that though there may be some scapes in the translations by the fault of some Libraries and imperfect copies yet concerning the doctrine of faith and manners saith there is no corruption in them Lib. 2. cap. 2. Secondly though there may be and are some wordes falsly written and by errour thrust into the text yet they shall neuer proue that they are more corrupt the Hebrue and Greeke then the Latin for it foloweth no more that because of some scapes the Latin is to be preferred before them thē that a cloake altogether patched and ragged is better then a cloake of veluet that hath but one peece 3 The Iesuite him selfe and other Papistes confesse that in some cases it is very necessary to haue recourse to the originall as when some word seemeth to be mistaken by the writer as where cecinit is read for cecidit dorix for vorax cor for coram or when the Latin copies do varie or if the sentence in Latin be ambiguous and lastly the force and propertie of the wordes is better vnderstood in the originall Bellarm. lib. 2. cap. 11. Ergo by the Iesuites confessiō the originall or fountaines are more certaine and sure without doubtfulnesse and ambiguitie therefore more authenticall then the Latin 4 There are many great errors in the vulgare translation and contrarie to the originall Ergo it is not authētike Some of the places we will quote as Genes 3. ipsa conteret for ipsum she shall breake the Serpents head where we do read that not the woman but her seede shall breake his head Genes 6. ver 6. for figmentum cordis malum the thoughtes of mans hart are euill they read intenta ad malum cogitatio enclined to euill and so extenuate originall sinne Genes 14.18 for protulit panem vinum Melchisedech brought forth bread and wine they read obtulit he offred or made an oblation of bread and wine and would hereby establish the sacrifice of their Masse Ecclesiasticus 16.14 for secundum opera a man shall receiue according to his workes they read after the merite of his workes In their Latin translatiōs of the Psalmes there are many corruptions Psal. 67. v. 12. si dormiatis inter medios cleros though ye sleepe between two lots without any sēse the Hebrue thus inter ollas though you haue lyen amongest the pots as being blacke with affliction v. 22. they read conuertam in profundum maris I will turne them into the bottom of the sea for reducā profundo maris I will bring them frō the depth of the sea cleane cōtrary Psal. 132.15 viduā eius benedicam I will blesse his widow for victū I will blesse his victuails So in the new Testamēt are many false readings Luc. 1.28 plena gratia for gratis dilecta hayle Marie full of grace for freelie beloued Luc. 15.8 euertit domū for euerrit she ouerthrew the house for she swept the house 1. Cor. 15. v. 51. non omnes immutabimur we shall not all be chaunged for omnes immutabimur we shall all be chaunged Ephe. 2.10 creati in bonis operib created in good workes for ad opera bona created vnto good workes An hundred more errours and ouer you may finde noted in the readings of our learned country mā D. Whitakers 2. quaest de Scrip. 10.11.12 cap. these I haue set down for a tast Lastly we will rehearse Augustines iudgement Vtcunque est ei linguae magis credatur vnde est in aliam per interpres facta translatio Howsoeuer the case standeth saith he we ought to geue more credit to that toung out of the which other are translated Lib. 15. de Ciuit. cap. 13. Ergo the Hebrue in the old Testament and the Greeke in the new out of the which the Latin and all other trāslations haue issued ought to haue the onely preheminence THE THIRD QVESTION CONCERNING the vulgare translation of Scripture The Papistes THey do not absolutely condemne the translation of the Scriptures into the vulgare toung what soeuer they haue thought in times past neither would they generally haue euery mā permitted to read the Scripture but such onely as haue especiall licence from their ordinarie hauing the testimonie of their Curates that they be humble and deuout persons Rhenens praefat sect 6. So then they hold it daungerous for all men to read Scripture and they would not willingly licence any but their Pope holie deuout Catholikes they are like to make a mad peece of worke that go about to picke their faith out of Scripture say the Rhemists annot 1. Cor. 1.5 This then is their opinion that it is neither necessarie nor conuenient for all men to haue accesse to the Scriptures we will see some of their reasons 1 From
power for he was not quickned or restored to life by his humane soule but by his diuine power his soule was ioyned againe to his bodie Augustine also giueth another reason why he cannot be said to be quickned or made aliue in spirit that is in his soule for then he must haue died before in soule But Mors animae peccatum est à quo ille immunis fuit But the death of the soule is sinne from the which Christ was free 2 The Apostle speaketh onely of those which were incredulous and disobedient not of the faithfull such as the Patriarkes were and Prophets Yea sayth Bellarm. they might be vnbeleeuers at the first but after repented before they dyed Ans. Then the Apostles comparison could not hold if any were saued without the Arke for as then eight persons onely were saued all without the Arke perished so now without baptisme and faith of the Church for by baptisme he vnderstandeth not the washing of water but the inward grace of the spirit none can be saued If then any were saued out of the Arke there may now also be saluation out of the Church Augustine also sayth Ii modò qui non crediderunt Euangelio illis intelligantur esse similes qui tunc non crediderunt cum fabricaretur arca They which now beleeue not the Gospell are like to them which beleeued not then while the Arke was in making And they which doe now beleeue and are baptized are like to those which then were saued in the Arke Augustine thinketh therefore that they were incredulous persons and vtterly perished both bodie and soule And so is our opinion 3 The text saith not he went and deliuered but went and preached for Augustine calleth it an absurd thing to thinke that the Gospell was preached to them that were dead which in their life time were incredulous for if the Gospell bee preached in Hell sayth he it would followe that it is not necessarie it should be preached here in the world if men when they are dead may heare it and be conuerted And againe it would ensue sayth he that there should bee a Church in hell for where the word is preached there is a Church Wherefore he concludeth that it must needes be vnderstood of Noah his preaching in the spirit and power of Christ Arcae fabricatio praedicatio quaedam fuit The building of the Arke was a kinde of preaching Epistol 99. So also he expoundeth that 1. Pet. 4.6 The Gospell was preached to the dead Ex circumstantia loci apparet eum intelligere eos qui nunc mortui sunt sed olim in vita Euangelium audiuerunt Commentar in epistol ad Roman 4 The text is not that were in prison but doth better beare this sense that are So the Apostles meaning is this that they which were incredulous and disobedient in time past when Noah in the spirit of Christ or Christ by his spirit in Noah preached to the world were then destroyed in the flood now for their increduliti◠are punished in the prison of hell The Protestants THat the holy Patriarkes Fathers and Prophets dyed in the same faith before the comming of Christ which all true Christians doe now hold and were presently receiued into the ioyes of heauen and not kept in any infernall place or dungeon of darknes thus it is proued 1 They had all faith and beleeued in Christ yea the same faith that is now preached as it is defined by the Apostle Heb. 11.1 They also by this faith obtained remission of sinnes Rom. 4.7 Blessed are they whose iniquities are forgiuen as it is alleadged out of the Psalme Ergo they were blessed but out of the kingdome of God there was no blessednesse to be found therefore they also went to heauen 2 If the heauens were not opened before Christs ascension as the Rhemists affirme then none went to heauen before Christ ascended But that is false Henoch and Elias by their owne confession were taken vp into Paradise so was the soule of the theefe vpon the Crosse. But Paradise is heauen yea the third and the highest heauen as S. Paul calleth it 2. Corinth 12.4 And so Augustine expoundeth that place Voluit Deus Apostolo demonstrare vitam in qua post hanc vitam viuendum est in aeternū The Lord would shew vnto the Apostle that life wherein after this life we shall liue and remaine for euer De Gene. lib. 12.28 These three therefore went to Paradise which is no infernall or place of darknesse but a Celestiall habitation of ioy light and felicitie They were not then in Limbo Patrum in the dungeon of the Fathers Wherefore we conclude there was accesse to heauen before the ascension of Christ. 3 The Fathers and Patriarkes before Christs comming were in Abrahams bosome but that was no infernall place or prison such as they imagine Limbus Patrum to be Augustine proueth that it could not be membrum or pars inferorum a member or part of Hell or any infernall place as the Iesuits hold First the text saith there is magnum chaos a great gulfe a great distance betweene Luk. 16.26 and vers 23. The rich man sawe Abraham a farre off wherefore it is not like that both those places should be infernall Secondly Abrahams bosome was quietis habitatio faelicitatis sinus a place of rest and blisse but so is not any infernall place where there is horror and darknesse Thirdly the place where the rich man was is called Hell or infernall there is no such thing sayd of Lazarus that he was in any lower place but aboue in some high and farre distant place for the rich man is sayd to lift vp his eyes Augustine then concludeth Ne ipsos quidem inferos vspiam scripturarum locis in bono appellatos reperire potui Epistol 99. I doe not finde that this word infernall is taken any where in the scriptures in the good part And therefore the bosome of Abraham being a place of rest sayth he cannot be any infernall place AN APPENDIX OR APPERTINANCE OF THIS question concerning the apparition of Samuel The Papists THey hold opinion that it was the very soule of Samuel that appeared at the error 10 witches house at Endor vnto Saul and vse it as an argument to proue that the soules of the Patriarkes were not in heauen but in some infernall place before Christs comming because Samuel ascended out of the earth Bellarm. De Christ. anim lib. 411. Argum. 1. Because he that appeared to Saul is called Samuel in the text Augustine answereth that the Images of things are called by the names of the things themselues as Genes 41. Pharao sayd he sawe eares of corne and fat and leane kine in his dreame when they were but the images of such things So the diuell because he appeared in the shape of Samuel Samuel himselfe is sayd to be seene Ad Simplicianum lib. 2. quaest 3. Argum. 2. Ecclesiastic 46 It is set downe as a commendation of Samuel
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. Floride 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 Peter 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 cosoning 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 honouring 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 vnto 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 deductor 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 garments 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 Israelites 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 corruption 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 warrant 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 continuance 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 venditant 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 creatures in stead of reliques which though they were such indeede ought not to be worshipped THE FOVRTH PART CONCERNING VISIsions 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 miracles 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 beleeue 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 greater 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 impio 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 because 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 saluation 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. Augustine therefore doth properly vnderstand this place not of outward miracles but of the wonderfull conuersion of the heart which we are sayd to worke because 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
in these words yet the people vnderstand 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 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 iudgement 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 kingdome 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 members 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 controuersies of the Sacraments by the which the sacrifice of his death is applied vnto vs. THE TENTH GENERALL CONTROVERSIE CONCERNING THE INTERCESSION AND MEDIAtion 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 singular 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 without 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 Thomas did ascend In this blasphemous prayer and a thousand such they pray only 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 seuerall 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 Vrbane 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 answere 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 redemption Secondly they whom the Scripture calleth Redeemers and Sauiours 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 redemption 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 propitiation 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 Apostle had sayd thus If any man sinne you haue me a mediatour with the father 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 Antichristian doctrine in Augustines iudgement to make any other mediators or intercessors 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 SACRAMENTS 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
of the world The Papists error 108 THe most grieuous persecution say they that euer was shall be vnder Antichrist who is not yet come but shall bee reuealed toward the end of the world and shall raigne vpon the earth three yeares and an halfe making great hauock of the Church of God Bellarmine de Roman pontifi lib. 3. cap. 7. Argum. Matth. 24.21 There shall bee then such great tribulation in the world as was not since the beginning of the world neither shall bee Ergo the greatest persecution toward the end of the world Ans. 1. It is plaine by the text that this great tribulation is prophesied to come vpon the Iewes for in the next verse before he saith pray that your flight be not in the winter And then it followeth there shall bee then or as Marke saith In those dayes there shall be such tribulation 13.19 and in the 17. verse Woe shall be to them that giue suck in those dayes Which must needes bee vnderstoode of the destruction of Ierusalem for at the comming of Christ there shall be one and the same case of all whether of those that giue suck or of those that giue none Secondly it cannot be meant of the last tribulation in the world because the words are that as there was none such since the beginning of the world so there shall be none such after Ergo there shall be tribulation after though none such The Protestants OVr hope and trust is that the greatest persecution of the Church of God is ouerpast because the kingdome or rather tyrannie of Antichrist beginneth to decay and wee trust shall more and more bee shaken till it come to vtter ruine Argum. 1. The Scripture telleth vs that hard vpon the end of the worlde there shall bee great securitie men shall say Peace peace vnto themselues 1. Thesal 5.4 They shall eate and drinke marrie and bee married as it was in the dayes of Noah Matth. 24.38 And therefore Luke saith 21.34 Take heede you be not ouercome of surfeiting and drunkennes least this day come vpon you vnawares For as a snare shall it come c. All this proueth that there shall be rather generall securitie as in the dayes of Noah then generall tribulation And there is greater danger of surfeiting wantonnes in time of prosperitie and abundance then in the dayes of persecution Also the text is plaine speaking of warres troubles and persecutions but the end shall not be yet Mark 13.7 Wherefore it appeareth that the troubles and persecutions of the Church shall be well slaked toward the end of the world Argum. 2. Antichrist though he shall not vtterly bee extinguished before the comming of Christ yet shall be deadly wounded and hee shall begin to be iudged euen in this world Apocal. 16.6 God shal giue them blood to drink Apocal. 17.16 The ten hornes that is the kinges of the earth shall hate the whore and eate her flesh The Church of God shall reward her as she hath rewarded vs and giue her double according to her workes Apocal. 18.6 By these places it is gathered that Antichrist shal haue a great ouerthrow before the comming of Christ who shall vtterly abolish him with the brightnes of his comming 2. Thes. 2.8 Antichrist is alreadie come and hath raged a long time against the Church The persecutions of the heathen did neither continue so long neither were in exquisite crueltie and bitternes to be compared to the outragious practises of the Antichrist of Rome and his adherents against the Church of God which would fill a whole volume by themselues nay not one but many and infinite volumes to be declared at large Augustine saith Prima persecutio violenâ—◠〈…〉 tormentis â—lterafraudulenta est per haereticos tertia superest per Antichristum 〈◊〉 quâ— nihil est â—ericulosius quia violenta fraudulenta erit The first persecution of the Church was violent with torments the second was by fraudulent heretikes the third shal be vnder Antichrist the worst of all it shal be both violent and fraudulent This persecution vnder the Popes of Rome the Church of God endured a great while who both dealt fraudulentlie in poysoning them with corrupt doctrine and cruellie also in punishing with sword and fire the innocent members of Christ wherefore seeing it is a plaine case that Antichrist is and hath been many a day reuealed to the world and that the Church of God beginneth to haue some respit and libertie from his thraldome wee doubt not but that the greatest stormes of persecution are ouerpast if by our sinnes wee bring not back againe the thick and mistie cloude vpon vs. THE SECOND PART OF THIS CONtrouersie about the manner of Christs comming to iudgement The Papists error 109 1. THe faithful shal iudge and giue sentence with Christ say they at the latter day Rhemist 1. Corinth 6. vers 2. They shall sit in thrones with Christ Matth. 19. vers 28. Ergo iudge together with him Rhemist ibid. The Protestants Ans. 1. TRue it is that the Saints shal iudge the world 1. Corinth 6.2 But only Christ shall giue sentence Matth. 25. and is properly and onelie the iudge of the world for the father hath committed al iudgemeÌ„t to the Sonne Iohn 5.22 If all then there is no part left for any other The Apostles therefore and Saints are said to iudge as Christ saith of his word that hee will not iudge the vnbeleeuers but his word shall iudge them in the last day Iohn 12.48 That is shall bee a witnesse against them accuse them lay in matter of iudgement against them So the word preached by the Saints vpon earth and practised in their liues shall bee the condemnation of the worlde And not onely so but they shall bee aduanced to greater honor They shall sit in thrones and seates that is they shall not stand amongst the wicked to receiue sentence but shall meete Christ in the ayre and bee caught vp in the cloudes 1. Thess. 4.17 Yea they shall in the sight and beholding of the vngodly enter into the kingdome of God Luk. 13.28 But in any other sence they cannot be iudges of the world for shall we thinke that Christ in that day shall neede vnder officers and iudges as Moses did Exod. â—8 Augustine saith Sancti sedebunt cum domino attendere qui fecerunt misericordiaâ—â— The Saints shall â—it with the Lord not to iudge but to marke and attend and to witnesse who haue followed the workes of mâ—â—cie The Papists 2 THey are so bold as to appoint the place where Christ shall appeare namely error 110 in the East for his comming shall bee as the lightening that shineth from East to West Matth. 24.27 Bellarm. de cultu sanctor lib. 3. cap. 3. The Protestants Ans. FIrst by that similitude Christ onely sheweth the suddennes of his comming therefore it must be prest no further then to that purpose for the which it serueth Secondly our Sauiour saith plainely that the